A commentary upon the book of the Revelation Wherein the text is explained, the…

Concerning the comfortless grounds that Popery layeth down for the comforting of poor afflicted Consciences.

Concerning the comfortlesse grounds that Poperie layeth down for the comforting of poor afflicted Consciences.

IF we might take a view of such grounds as Popery layeth down for the quieting of an exercised Conscience, what a labyrinth would it be found? For, 1. They deny all not imputation of sin or imputation of righteousness, and place remission of sins only in the infusing of a gracious quality in the soul, which they call gratia gratum faciens; so that if the sin be mortal, this is lost (although the person were formerly just) and must again be recovered. If it be venial, he must satisfy for it. 2. To this kind of remission, they require attrition and contrition. The first is a legal sorrow for fear of wrath, the second is an intense sorrow for the sin committed; the first proceedeth from servile fear, this from filial: both these they lay down as necessary for attaining of the former remission, or infusion of Grace. 3. To this contrition they give a fourfold influence in the attaining thereof, 1. Dispositively, or a disposing influence, as the material cause (as they call it) of this grace, that is, by this contrition as it is a virtue, the soul is disposed for receiving of that grace; or, that that grace may be wrought in the soul, out of that contrition, as the pre-existent matter thereof. 2. If concurreth instrumentally, as it is a part of the Sacrament of Penance, by which, the Priests absolution doth ex opere operato beget such grace in the heart of one that is contrite. These two are laid down by Thom. supplement. Quest. 5. Art. 1. corp. 3. It concurreth by way of satisfaction for the sin committed, and so this inward contrition, in the sensitive part, is mans recompensing for his fault inwardly, as he doth outwardly inflict punishment on the body; ad recompensandam offensam quae in Deum committitur, as Aquinas speaketh, Quaest. 1. Art. 2. 4. It concurreth meritoriously as an act of virtue, even as other works do for procuring meritoriously something from God, sup. Quaest. 1. Art. 2. even the first entrance into glory.

IF we might take a view of such grounds as Popery layeth down for the quieting of an exercised Conscience, what a labyrinth would it be found? For, 1. They deny all not imputation of sin or imputation of righteousnesse, and place remission of sins only in the infusing of a gracious quality in the soul, which they call gratia gratum faciens; so that if the sin be mortall, this is lost (although the person were formerly just) and must again be recovered. If it be veniall, he must satisfie for it. 2. To this kind of remission, they require attrition and contrition. The first is a legall sorrow for fear of wrath, the second is an intense sorrow for the sin committed; the first proceedeth from servile fear, this from filiall: both these they lay down as necessary for attaining of the former remission, or infusion of Grace. 3. To this contrition they give a fourfold influence in the attaining thereof, 1. Dispositively, or a disposing influence, as the materiall cause (as they call it) of this grace, that is, by this contrition as it is a vertue, the soul is disposed for receiving of that grace; or, that that grace may be wrought in the soul, out of that contrition, as the pre-existent matter thereof. 2. If concurreth instrumentally, as it is a part of the Sacrament of Pennance, by which, the Priests absolution doth ex opere operato beget such grace in the heart of one that is contrite. These two are laid down by Thom. supplement. Quest. 5. Art. 1. corp. 3. It concurreth by way of satisfaction for the sin committed, and so this inward contrition, in the sensitive part, is mans recompensing for his fault inwardly, as he doth outwardly inflict punishment on the body; ad recompensandam offensam quae in Deum committitur, as Aquinas speaketh, Quaest. 1. Art. 2. 4. It concurreth meritoriously as an act of vertue, even as other works do for procuring meritoriously something from God, supp. Quaest. 1. Art. 2. even the first entrance into glory.

All which ways will be unsatisfying to a conscience; for neither of them looketh on Repentance as that which the Lord of His grace hath promised and knit pardon freely unto: therefore, that it may be meritorious, there ariseth a new dispute; wherein this contrition consisteth. 1. Some old Schoolmen say it must be in summa gradu, otherwise pardon is not to be expected. 2. Others, of whom Scotus is the head, say that it is such a sorrow as is only known to God, and so by it the conscience can have no quiet. 3. The later Jesuits, as Bellar. do p••niten. lib. 2. cap. 11. and Gregor. de Valent. tom. 4. disp. 7. Quaest. 8. de contritione, do reject both these as false and dangerous: and because that contrition in such a degree is most rare, therefore they have a twofold cure, le•t there be no ground to quiet one at all. 1. Bellarmine distinguisheth contrition in that which is intensive summa and appreciative summa, and saith, that though the first be not, the second will be sufficient, providing the sinner be still pursuing after the first to the uttermost, so that if any thing be left undone which might be done for attaining thereof, this ground will fail; and the conscience can have no peace in this, because in it there is a new sin, and what shall satisfy for that? This is also rare, and considering that a wakened conscience will no• easily acquiesce in its own appreciative contrition, as being equivalent for satisfaction, that being only such as desireth to be intensively in the highest degree, as they expound it. Therefore, 2. the weight is laid on the power of the keys, and the Priests absolution in the Sacrament of Penance (which Greg. de Vall•ntiâ •aith is communis Scholasticorum sententia) that is, that though contrition of it self be not sufficient, yet by virtue of the foresaid absolution, one that is attritus, doth become contritus, and so have the forementioned remission of sins bestowed on him. Therefore they make Baptism simply necessary to the pardon of Original sin, and penance to actual, except when it is impossible; and in this case the vow thereof doth supply. To this sacramental absolution they require particular confession of mortal sins, d• necessitate •almis, to be made necessarily to the Priest, before he absolve them, which can be no little torture;

The question is, what may become of that person at the day of Judgement when his years will not be expired? By the intenseness (saith he) of the degree that is to be made up in three or four hundred year. This is the path way of their casual divinity: and after all, they leave the patient at an uncertainty, when they have bestowed all on them, and endured that twenty thousand years in Purgatory, if for all that they may be afterward relieved and brought through; So it is still at a venture, and what peace can be here in this way, where necessarily these four are controvertible? 1. Whether these means, being applied, can work the effect, when no such way is holden forth in Scripture, and is but grounded in many steps on traditions and canons, and disputable principles at the best. 2. Whether a proportionableness can be between its satisfactions or sorrow, and the sin committed, so as they may quiet the conscience, as having appeased God by them, seeing His Justice is infinite, and the deserving of sin is great. 3. Whether its sorrow can be without sin in its self, and so being defective cannot be satisfactory, but must need a satisfaction. 4. Whether its own act of sorrow be sincere or gracious, that is still uncertain, and so cannot but mar peace still as they acknowledge. And to close, it must be a poor peace which is sought-for in Purgatory, by so many years continuance there, and yet not to be sure of it when these shall end. There is nothing liker the anxiety mentioned here than this, which is but an hint of that which is followed in many inextricable disputes concerning these three parts of Repentance, to wit, contritio cordis, confessio oris, and satisfactio operis, which would sooner distract a wearied sinner than give quietness unto him.

The question is, what may become of that person at the day of Judgement when his years will not be expired? By the intensenesse (saith he) of the degree that is to be made up in three or four hundred year. This is the path way of their casuall divinity: and after all, they leave the patient at an uncertaintie, when they have bestowed all on them, and indured that twenty thousand years in Purgatory, if for all that they may be afterward relieved and brought through; So it is still at a venture, and what peace can be here in this way, where necessarily these four are controvertible? 1. Whether these means, being applied, can work the effect, when no such way is holden forth in Scripture, and is but grounded in many steps on traditions and canons, and disputable principles at the best. 2. Whether a proportionablness can be between its satisfactions or sorrow, and the sin committed, so as they may quiet the conscience, as having appeased God by them, seing His Justice is infinit, and the deserving of sin is great. 3. Whether its sorrow can be without sin in its self, and so being defective cannot be satisfactory, but must need a satisfaction. 4. Whether its own act of sorrow be sincere or gracious, that is still uncertain, and so cannot but mar peace still as they acknowledge. And to close, it must be a poor peace which is sought-for in Purgatory, by so many years continuance there, and yet not to be sure of it when these shall end. There is nothing liker the anxiety mentioned here than this, which is but an hint of that which is followed in many inextricable disputes concerning these three parts of Repentance, to wit, contritio cordis, confessio oris, and satisfactio operis, which would sooner distract a wearied sinner than give quietnesse unto him.

LECTURE II.

Vers. 12. One woe is past; and behold there come two woes more hereafter. 13. And the sixth Angel sounded, and I heard a voice from the four horns of the golden altar, which is before God, 14. Saying to the sixth Angel which had the trumpet, Loose the four Angels which are bound in the great river Euphrates. 15. And the four Angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. 16. And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them. ⟨p. 447⟩17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone, and the heads of the horses were as the heads of lions, and out of their mouths issued fire, and smoke, and brimstone. 18. By these three was the third part of men killed by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. 20. And the rest of the men which were n•t killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: 21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

Vers. 12. One wo is past; and behold there come two woes more hereafter. 13. And the sixth Angel sounded, and I heard a voice from the four horns of the golden altar, which is before God, 14. Saying to the sixth Angel which had the trumpet, Loose the four Angels which are bound in the great river Euphrates. 15. And the four Angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. 16. And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them. ⟨p. 447⟩17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of ja•inct, and brimstone, and the heads of the horses were as the heads of lions, and out of their mouths issued fire, and smoke, and brimstone. 18. By these three was the third part of men killed by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. 20. And the rest of the men which were nt killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold and silver, and brasse, and stone, and of wood: which neither can see, nor hear, nor walk: 21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

IN the last trumpet were described the nature and success of the kingdom of Antichrist, who was there called, the Angel of the bottomless pit, in opposition to Jesus Christ, who is called the Angel of the Covenant. The visible Church was pestered with corruptions, superstitions and idolatry by him, for which the Lord threateneth to plague them with a more sensible plague by this sixth trumpet.

IN the last trumpet were described the nature and successe of the kingdom of Antichrist, who was there called, the Angel of the bottomlesse pit, in opposition to Jesus Christ, who is called the Angel of the Covenant. The visible Church was pestered with corruptions, superstitions and idolatry by him, for which the Lord threatneth to plague them with a more sensible plague by this sixth trumpet.

The 12. Verse, One woe is past, &c. is set down to rid marches betwixt the two trumpets, and to make the transition clear from the one to the other. It is not to be understood, as if the event of the fifth trumpet were fully to proceed the sixth, and no ways to contemporate with it (the contrary of this is clear from the close of this Chapter, where the idolatry, brought into the world by the fifth trumpet, continueth unrepented-of during the sixth; but this is to be understood, either as holding forth the priority of their beginning, the fifth precedeth the sixth, as being the procuring cause of it; or, it relateth only to the former description, and signifieth this much, the description of the first woe is past, and now cometh the typical description of the second. Therefore what we prefaced in general, concerning the order both of seals and trumpets, is to be applied here.

The 12. Verse, One wo is past, &c. is set down to rid marches betwixt the two trumpets, and to make the transition clear from the one to the other. It is not to be understood, as if the event of the fifth trumpet were fully to preceed the sixth, and no wayes to contemporate with it (the contrary of this is clear from the close of this Chapter, where the idolatry, brought into the world by the fifth trumpet, continueth unrepented-of during the sixth; but this is to be understood, either as holding forth the priority of their beginning, the fifth preceedeth the sixth, as being the procuring cause of it; or, it relateth only to the former description, and signifieth this much, the description of the first wo is past, and now cometh the typicall description of the second. Therefore what we prefaced in general, concerning the order both of seals and trumpets, is to be applied here.

The judgement prophesied of here, at the first reading is exceeding terrible, and so described as must be necessarily understood of some more than an ordinary woe. In this description we have, 1. the rise of this plague, in the supreme and subordinate overrulers thereof, vers. 13, 14—2. The actors and executioners thereof are generally hinted at, v.—14. 3. Their commission is expressed, vers. 15. 4. The executioners and their execution following thereupon are described, vers. 16, 17, 18, 19. 5. The procuring cause of this plague is implied, vers. 20. As also, 6. the end which the judgement aimed at in it self, with the success, (or rather unsuccessfulness) which it had, are set down, v. 20, 21.

The judgement prophesied of here, at the first reading is exceeding terrible, and so described as must be necessarily understood of some more than an ordinary wo. In this description we have, 1. the rise of this plague, in the supream and subordinate overrulers thereof, vers. 13, 14—2. The actors and executioners thereof are generally hinted at, v.—14. 3. Their commission is expressed, vers. 15. 4. The executioners and their execution following thereupon are described, vers. 16, 17, 18, 19. 5. The procuring cause of this plague is implied, vers. 20. As also, 6. the end which the judgement aimed at in it self, with the successe, (or rather unsuccessefulnesse) which it had, are set down, v. 20, 21.

For the more clear opening of the words, we would premit these generals, 1. The object of this plague, is generally the same with the former, to wit, the visible Church, now drawn to superstition and idolatry by Antichrist, are plagued by this: for, judgements are spoken of in this Book, not as they are indifferently upon the world, but as particularly they concern the Church. And one of these trumpets after another doth contain a further step of judgement upon the self same object; and the Church being the object of the former trumpets, so must she be of this, otherwise the pronouncing of this woe would have with it no further addition to her plagued condition, which is contrary to the scope.

For the more clear opening of the words, we would premit these generals, 1. The object of this plague, is generally the same with the former, to wit, the visible Church, now drawn to superstition and idolatry by Antichrist, are plagued by this: for, judgements are spoken of in this Book, not as they are indifferently upon the world, but as particularly they concern the Church. And one of these trumpets after another doth contain a further step of judgement upon the self same object; and the Church being the object of the former trumpets, so must she be of this, otherwise the pronouncing of this wo would have with it no further addition to her plagued condition, which is contrary to the scope.

2. The Church here, is to be considered as declined, and as being guilty of Idolatry, and many other gross sins, as is clear by vers. 20.21.

2. The Church here, is to be considered as declined, and as being guilty of Idolatry, and many other grosse sins, as is clear by vers. 20.21.

3. It is clear also, that this judgement is of a different nature from the former (as was hinted in the exposition of it) and doth particularly denounce temporal judgement upon the Church, already drunken with Spiritual plagues: this the particular description will demonstrate; yet it is such a judgement in temporal things, as carrieth gross abominations, and Spiritual venom, for poisoning souls, alongst with it; so their having of tails like unto Serpents, &c. doth import.

3. It is clear also, that this judgement is of a different nature from the former (as was hinted in the exposition of it) and doth particularly denounce temporall judgement upon the Church, already drunken with Spirituall plagues: this the particular description will demonstrate; yet it is such a judgement in temporal things, as carrieth grosse abominations, and Spirituall venome, for poisoning souls, alongst with it; so their having of tails like unto Serpents, &c. doth import.

Lastly, It must also be such a plague as is executed by some great power in the world, who have mighty Armies in executing this in a warlike, violent and successful; though in a barbarous and cruel, manner.

Lastly, It must also be such a plague as is executed by some great power in the world, who have mighty Armies in executing this in a warlike, violent and successefull; though in a barbarous and cruel, manner.

And therefore, in short, we conceive no other to be intended here, but the dominion of the Turks, who, by their mighty strength, great cruelty and poisonous Doctrine of Mahomet, have proven exceeding destructive both to the bodies and souls of innumerable poor Christians: which we may clear a little more in the application, and as we go through the words.

Vers. 13. The first thing John mentioneth, is, a voice, I heard a voice from the four horns of the Golden altar, &c. which setteth forth the voice of God. or of Jesus Christ, as supreme overruler of this plague, with allusion to Gods giving answers in His Temple under the Old Testament. This voice giveth orders to the sixth Angel, the subordinate overseer of this plague, to loose, &c. by which is holden forth Gods sovereignty over, and His making use of Angels in the ordering of, the most fearful plagues that come upon the Church.

Vers. 13. The first thing Iohn mentioneth, is, a voice, I heard a voice from the four horns of the Golden altar, &c. which setteth forth the voice of God. or of Jesus Christ, as supream overruler of this plague, with allusion to Gods giving answers in His Temple under the Old Testament. This voice giveth orders to the sixth Angel, the subordinate overseer of this plague, to loose, &c. by which is holden forth Gods soveraignty over, and His making use of Angels in the ordering of, the most fearfull plagues that come upon the Church.