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the latter to the human understanding, and to the following declarations contained in the New Testamentoring joulull 6Acts, xx. 28. “Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers to feed the Church of God, which he hath PURCHASED WITH HIS OWN BLOOD.". susit} 111 ni tnorit * Rom. iii. 23 to 29. “For all have sinned and come short of the glory of God; being justified FRBELY BY HIS GRACE through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation, through faith in his blood, to declare bis righteousness for the remission of sins that are past, through the forbearance of God :--to declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law,—of works? Nay; but by the law of faith ; therefore, we conclude that a man is justified by faith, without the deeds of the law."-And here, we ask, if a man cannot be saved by the law of Moses, what must become of him who trusts in the laws and means of grace (!) invented by Popery ?

Rev. i. 5. “Unto Him that loved us, and wasHED US FROM OUR Sins in His own blood," &c.

Hebrews, vii. 26, 27, 28. 6 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens :=who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's; for this 'He did ONCE when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath which was since the law, maketh the Son who is consecrated for evermore."--Again, mark the covenant of God, quoted (Heb. viii. 10.) by St. Paul.-" I will put my laws into their minds, and write them in their hearts,&c. It would far exceed our limits were we to quote all the plain and innumerable proofs adduced in the Scriptures of the sacrifice of Christ, ONCE offered, being a full complete and perfect oblation for the remission of sins, opposed as it is by Popery in her sacrifice of the mass. The following passages are extracted promiscuously from the 9th and 10th chapters of St. Paul's Epistle to the Hebrews; and to these chapters we beg to refer our readers, on the present subject. We commence at the 9th verse of the 9th chapter; but whether Paul, in speaking of a figure of the old law prefigured the law of Popery, our readers must judge for themselves.

Speaking of the Jewish tabernacle, he says, it “was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience, which stood only in meats and drinks and divers washings, and carnal ordinances (i.e. other carnal ordinances) imposed on them until the time of Reformation.“For where a Testament is, there must also of necessity be the death of the Testator ; for a Testament is of force after men are dead; otherwise, it is of no strength at all whilst the Testator liveth.“For Christ is not entered into the holy places made with hands, which are the figures of the true ; but into Heaven itself, now to appear in the presence of God for us :-nor yet that he should offer himself often, as the high priest entereth the holy place with the blood of others; for then must he often have suffered since the foundation of the world ; but now ONCE in the end of the world, (i. e., the last age of the world, the Gospel age,) hath he appeared, to put away sin by the sacrifice of himSELF; and, as it is appointed unto mankind once to die, but after this the judgment, so CHRIST WAS ONCE OFFERED to bear the sins of many; and unto them that look for him shall he appear the SECOND time without sin unto salvation.” Such are a portion of the contents of the 9th chapEer; those that follow are from the 10th. “ But in those Sacrifices there is a remembrance again made of sins every

“ We are sanctified through the offering of the body

و

year.

of Jesus Christ ONCE FOR ALL; and (i. e. and still) every - priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins ; but this man, after he had offered ONE sacrifice for sins, for ever sat down on the right hand of God;" “ for, by ONE offering, he hath perfected for ever them that are sanctified.” The Apostle then repeats this declaration of God :-" Their sins and iniquities will I remember no more;” and adds, “Now, where remission of these is, THERE IS NO MORE OFFERING FOR SIN ;” and which, that it may be the more deeply impressed upon our hearts, he'thus (at the 26th verse) repeats: "For if we sin wilfully, after that we have received the knowledge of the truth, THERE REMAINETH NO MORE SACRIFICE FOR SINS!” Our Roman Catholic readers must take their choice, whether they will still prefer the doctrines of Popery to those of our Saviour, Holy Writ to fabulous legends?

We will now trace the sacrament of the Lord's Supper from the pure age of the Apostles, until the corruptions of Popery obscured its original simplicity, and persuaded her followers to believe, and to assert that, by her own power, she had changed its spiritual efficacy, as ordained by Christ, into an irrestible charm.

The earliest Christians assembled in each other's houses, as the Apostle tells us, (see p. 47,) which were called churches*, although they met to join in public worship in places appropriated solely to that purpose soon after the resurrectiont. In these assemblies the Scriptures were read publicly, to which an exhortation succeeded; prayers followed, and which were repeated by the people after the presiding bishop or presbyter 5: to these, hymns were added ; but the precise form of the Christian worship was not the same in all places *. Bread and wine were, however, taken and received, in remembrance of Christ, after it had been consecrated by the bishop, who said prayers, to which the people assented by pronouncing " Amen +! "How exact in the principle-how like in the very form of wor ship to the English Church at the present day!: 9-15. uri We have already noticed (p. 123) the commencement of the doctrine of the Real Presence in the eighth century, and its fanatical defence by Paschasius Radbert: Mosheim says I,. The religion of this century consisted almost en. tirely in a motley round of external rites and ceremonies ziwe are not, therefore, to wonder that more zeal and diligence were employed in multiplying and regulating these outward marks of superstitious devotion, than in correcting the vices and follies of men, in enlightening their understandings, and forming their hearts. The administration of the sacrament of the Lord's Supper, which was deemed the most solemn and important branch of divine worship, was now everywhere deformed by a variety of senseless fopperies, which destroyed the beautiful simplicity of that affecting and salutary institution. We also find manifest traces in this century of that superstitious custom of celebrating what were called solitary masses $, though it is difficult to decide whether they were instituted by a public law, or introduced by the authority of private persons. Be that as it may, this single custom is sufficient to give us an idea of the superstition and darkness that sat brooding over the Christian church in this ignorant

* The Evangelists speak of the “House " where the Lord held his Last Supper, Matt. xxvi. v. 18.; Mark xiv. v. 3.; Luke xxii. v. 10. † See references (note a.) Mosheim, Eng. Trans., vol. i. p. 93.

Ibid.

tained in purgatory,

See Justin Martyr's Second Apol., p. 98. * Ibid.

Eng. Trans. v. i. p. 518. 11.99. The learned Doctor Maclaine, in a note on the abovo, adds, “ Solitary or private masses were those that were celebrated by the priest alone, in behalf of souls deb

as well as upon some other particular occasions. These masses were prohibited by the laws of the Church, but they were a rich source of profit to

were condemned by the Canons of a Synod assembled at Mentz,

as criminal innovations, and as the fruits of avarice and sloth.” However, such fruits as they were, Popery was too well aware of their advantages to refuse such little pickings to her principal agents

, and solitary masses have ever since

the clergy. They under Charlemagne,

been fair game to her clergy.

age; and renders it unnecessary to enter into a further detail of the absurd rites with which a designing priesthood con tinued to disfigure the religion of Jesus.” buyig'i bus 1976 si We will now inquire into the peculiar advantages of the members of the Romish Church hearing its service in a language they do not understand. And, Ist, it is said it is “ because it is the ancient language,” &c. --that is, because, when the liturgy was first used by the Latins they understood it,"1/2dly. For a greater uniformity,” &c. So that Chris tians who do not understand the Latin service they are taught to listen to, at home, may uniformly remain in ignorance of it any and everywhere else. “ To avoid the changes which all vulgar languages are exposed to.” This, we should have thought, would have been better aveided by the people knowing when any change was made, as has so often- been the case with the different kinds of infallibility inherent in dif ferent Popes *. 4thly. It is said that it is enough that the prayers be in a language which is understood by the priest 66 only--the people (as far as they know) accompanying him in some other language which they themselves undera stand t.

We then arrive at another popish “ mystery, namely, that to eat up both priest and victim is the best post

Hippolito Aldobrandini, ascended, the papal chair under the title of Clement VIII. Dr. Maclaine says, “This pontiff had an edition of the Vulgate [which is St, Jerome's translation of the New Testament from the Greek} published, which was very different from that of Pope Sixtus (the Vth]; and that is one of the many instances of the contrariety of opinions that has prevailed amongst the infallible heads of the Church of Rome." Mr. Butler's account of this circumstance is that the edition of Sixtus was the authentic edition of the Church,' and, consequently, iverrant where the dogma of faith or morals' were' concerned, but not inerrant in any other sense." “ This edition," continues Mr. Charles Butler,

was found to be so erroneous that the copies were called in, and a new edition was published by Clement VIII., the immediate successor of Sixtus,” &c. is Mr. B. diffident in acknowledging the occasional rapid succession of Popes, or are all our most approved chronologies “erroneous”? We have referred to some of these, by which we learn that after Sixtus V. came Urban VII., Gregory XIV., Innocent IX., to whom succeeded Clement VIII. These changes all occurred in the space of two or three years ; but it is not our present business to state the particulars of them, although it may be relied upon they were all equally " infallible.”,

+ The Jesuit, Suarez, says, (De Orat. lib. iv. c. 14.) “That it is not necessary to prayer, the person praying should think of what he speaks!This Suarez wrote in defence of the murder of kings, for which he became a favourite of the tyrant Pope Paul V.

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