4—The Faith
THE flock and its unity we affirm. Human cooperation in all that is a duty on our part by God's will, none but a fanatic can dispute. That the church was originally visible is as certain as that it always ought to have been so; but it is not since early days, being broken up into parties ancient and modern. Self-will has made Christ's body the church invisible. This the faithful are bound to feel and confess as sin, while repudiating all corporate existence or action save on the principle of its divine unity. From its nature and character no section has departed so flagrantly as Romanism, none in such deliberate and active resistance against its Head as the Popes.
Let us now briefly test this self-vaunting system by “the faith.” If we cleave to the teaching of the apostles, Popery is a manifest revolt from it. If it allows that the passages cited for unity from the Epistles to the Ephesians and the Corinthians, as well as the Gospel of John, “need no interpreter,” is it conceivable that what is more vital still, what concerns the basis of man's individual salvation or his perdition, does not “speak clearly?”
First, does Romanism proclaim, as the apostle Peter did, the remission of sins through Christ's name to every one that believes in Him (Acts 10:4343To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (Acts 10:43))? Does the Pope, or any of his venerable brethren, make known, as the great apostle of the Gentiles did, that through Christ is preached forgiveness of sins—that by Him all that believe are justified from all things (Acts 13:38, 3938Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:38‑39))? To the cry “What must I do to be saved?” do they answer with Paul and Silas, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:30, 3130And brought them out, and said, Sirs, what must I do to be saved? 31And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:30‑31))? The Council of Trent (Sess. vi. cap. 9) nullifies this, the simple and certain word of truth, the gospel of our salvation; and in Can. ix. it anathematizes any one who says that the ungodly man is justified by faith alone. They are, therefore, false witnesses and adversaries of the faith. They confound justification with practical sanctification, which destroys it. “Non est cola peccatorum remissio sed et sanctificatio” are their words (cap. 7), which betray ignorance of the first message in God's gospel.
Secondly, they have invented an unscriptural, fabulous, purgatory, owing to the same blindness to the efficacy of Christ's sacrifice. For though they allow that His blood meritoriously avails for the justification of the faithful, they hold, save for exceptional men like martyrs, that all others must go into that future prison till they have paid the last farthing. Not only is this flat contradiction of God's testimony to the Savior's work declared not only to sanctify the believer (Heb. 10:1414For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14)), but to have perfected him in perpetuity (de TO Stnvock); it is distressing defamation of our God and Father, both in character and in conduct toward us. For He is said, even now, to have qualified the faithful for the participation of the inheritance of the saints in light (Col. 1:1212Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: (Colossians 1:12)); and therefore are they called not only to pray but to give Him thanks. For His love is shed abroad in their hearts through the Holy Spirit who is given to us; and perfect love casts out fear. This the Tridentine fathers blacken as the vain confidence of heretics, being themselves as far from crying Abba, Father, as they are from enjoying redemption.
Thirdly, even at the start, their doctrine is (Sess. xiv. c. 2) that by baptism putting on Christ we are made wholly a new creature in Him, obtaining full and entire remission of all sins. Now this is to confound baptism with water and baptism with the Spirit. It is no wonder that, when they had lost the truth of the gospel, they exaggerated an institution like baptism. Even so it is evident that they have no confidence in anything really secured and abiding by Christ and His work. Of standing in grace they are in blank ignorance.
Hence, fourthly, they resort to a sacrament of penance to meet sins after baptism, and they urge “contrition” as its condition, that is, not only hatred of the sins but desire to make reparation or atonement for them, proportionate to the crimes it effaces. Now as few could hope to attain such an end, they pretend that God eases the difficulty by giving the keys of the kingdom to the church, and thus opening the gate of heaven to those who, not truly contrite, have only reached “attrition.” Penance, therefore, is a deliberate device of Romanism to give absolution where there is confession without due repentance or contrition. Nor was auricular confession established till the fourth Lateran Council (1215), when Innocent III. had it imposed as an article of faith. For previously, though confession of sins was held to be a duty, it was left open to do so to God alone or to a priest also. The new development was by the usual fiction declared to be the church's faith from the beginning. So they say of all their peculiar dogmas, no matter how recent they be as articles of faith, nor how loudly their highest authorities are known to have once rejected them. More barefaced deceit than in Romanism it were hard to imagine.
Fifthly, may be noticed the strange doctrine of Rome as to the extreme unction. The Greeks are depraved and superstitious enough; but t heir practice approaches far nearer to that of early days among Jewish believers. For if they anoint the sick with oil, it is that the prayer of faith may heal him and the Lord may raise him up. Not so the unhallowed Romish system. In open departure from James 5 the aim is some faint hope of solace for the dying. Remission of sins in baptism suffices not; and no wonder, whatever the strong language employed. Penance again with its satisfaction and absolution has failed, no matter how often repeated. Of another resource we may speak presently, still more their boast during life; but now that death approaches, it too has proved a broken reed. Then the priest is anew called in to administer the viaticum and extreme unction. The Council of Trent (Sess. xiv. c. 2) perverts the scriptural text, though not without prevarication, to the saving of the soul as the Jesuit commentator, Cornelius van der Steen, boldly. Delicta, si que sint adhuc expianda, ac peccati reliquias abstergit. Yet after all this round of appliances, however diligently used throughout life and in the hour of death, the soul at last goes to purgatory and must endure exquisite torments from God. What a contrast with the saving grace of God revealed in His word! How deplorable the ignorance, among Westerns or Orientals, of the unction from the Holy One, whereby even the babes of God's family know and enjoy the grace wherein they stand! For want of it in vain do they wrest the scriptures to inaugurate means of quieting consciences, which need to be and can only be purged by the blood of Christ.
This, sixthly, leads us to another of these unavailing expedients, which is, if possible, even more characteristic of incredulity—masses for the dead as well as the living. Here too is the same fatality of powerlessness to keep from the generally inevitable horrors of purgatory. But the serious feature common to them all is that these lying vanities undermine God's word and supplant the one sacrifice for sins, the offering of Christ's body once for all; which was God's will, that we might be not only sanctified but perfected uninterruptedly. Now no article of Popery is more sacred than that which is professed in the Creed of Pope Pius IV. that in the mass is offered to God a true, proper, and propitiatory sacrifice for the living and the dead. Necessarily then the simple and complete efficacy of Christ's sacrifice is disbelieved. For if His blood really cleanses from all sin, it is dishonored and in effect denied by supplementary sacrifices. Like the Jews of old, the Romanist now trusts in the repetition of sacrifices; but in this the latter is immeasurably more guilty. For the New Testament is explicit that sacrifice was repeated because of inefficacy, and that Christ's is but one because it makes the conscience perfect. The doctrine and the practice of Rome are in this not erroneous only but infidel and apostate.
There is further evidence of the same fundamental antagonism against the revealed truth. For God's word declares that since Christ's death there is no more offering for sin; whereas the Council of Trent curses all who deny its constant repetition in the Mass. There not only is Christ's one oblation on the cross brought at naught, but a rival is set up pretending to be its continuation. The excuse is made that the Mass is a pure unbloody offering. But this only renders the case worse and more glaring. For if Christ be offered often, the Holy Spirit has ruled that He must suffer often, which is impossible and false; and again, that an unbloody sacrifice cannot avail for remission of sins, because scripture decides that without shedding of blood there is no remission, Heb. 9, 10.
But the fact is, seventhly, that the Romish creed consecrates natural feeling without the least warrant and in the grossest way, against the faith of God's elect in the mediation of the Virgin, of angels, and of saints. Scripture is not plainer in the Ο.Τ. for the unity of God than in the N. T. for “one mediator between God and man” —Christ Jesus, not only man but Son of the Father, Who is God over all blessed forever.
The Epistle to the Hebrews elaborately draws out His perfection, both in sacrificial work and in priestly office, from the glory of His person as Son of God, and Son of man, exalted above all men and angels, and seated on the right hand of the Majesty on high. Highly favored as Mary was in that the Son deigned to be born of her, so that all generations call her blessed, it is merely natural religion, as it is the deepest offense against Him and the word and the glory of God, to claim for her more accessible grace, or a more compassionate heart. He only is the merciful and faithful High Priest. What would it have been to have sought Miriam to interpose with weak and failing Aaron? How much more intolerable to have recourse to Mary with Him that has passed through the heavens, the Son of God! Herein we have known and do know love, because He laid down His life for us—for us, when we were enemies and ungodly. This, neither Mary, nor any saint, ever did for us; nor if they had, would it have availed in the least for us or even for themselves. His death alone was or could be efficacious for our sins. His love is the same now that He is risen, and appears in heaven, interceding for us, before the God of all grace, Whose love to us is as perfect as His own. The Romanist dream does not openly oppose this, which is the certain truth of God, but saps it all effectually. So that Mariolatry and guardian angels and patron saints effectually displace the worship of the Father and the Son to the infinite grief of the Holy Spirit.
But lastly, their hostility to scripture, in order to claim authority for the church both to authenticate and to interpret it, is the plainest defection from the faith. For the church is in no way the truth, but responsible to be its pillar and base. If the Queen sent a letter by the post, just think of the empty conceit of the postmaster or the postman pretending to accredit what solely depends on her majesty's sign-manual, or her command through this or that minister! How incomparably worse for the church, or its rulers, to arrogate the title to pronounce on God's word Every scripture has in itself divine authority, because it is inspired of God; and the church, like every member of it, is bound to receive and obey it accordingly. To set up the church's title to accredit it is blasphemous pride, which is none the better because they profess themselves to believe. Satan deceives them to make that presumptuous claim, in order to exalt the church and enhance its authority over all mankind, alas! to their own sin and ruin, to God's unfailing and predicted vengeance.
By W. KELLY.