Imatges de pàgina
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to all bishops by the Council of Nice to shorten the time, and to relax the severities of those canons.a The favour thus granted was called an indulgence, and was a just and necessary provision, without which no society could be well governed. But after the tenth century, when the Popes began to take this power into their own hands, the original design was quite altered. They called it a plenary remission of all sins, and made the world regard it as effecting a deliverance from purgatory, and by consequence an immediate admission into heaven. To support this, they invented counsels of perfection, works of supererogation, and a communication.

The words of the canon are, "Liceat Episcopo humanius aliquid de eis statuere." See Beveridgii Fand. Can. Conc. Nic. can. 12. b In the fourth Lateran Council, held by Innocent III. A. D. 1215, the original power of the Bishops was abridged, and in the year 1300, Boniface VIII. instituted the year of Jubilee, which was to return every hundred years, but this interval was subsequently reduced to twenty-five. See Bower's Lives of the Popes, v. 6. pp. 207, 354, 355.

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The first indulgence (in the modern sense of the word) was granted by Anselm, Bishop of Lucca, legate of Pope Gregory VII. to those who would take his part against Henry IV. (Baron. A. D. 1084, n. 15, and Bower's Lives of the Popes, v. 5. p. 280.) Similar indulgences were granted by Urban II. to such as would undertake the crusade, and after him by succeeding Popes, for the same purpose. (Morinus de Sac. pœn. l. 10. c. 2.) This author states, that these indulgences did not merely absolve from canonical penance, but that "a "remission of such sins was granted by them, upon which eternal life depends."

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of merits, which were lodged in a treasury, placed at the Pope's disposal. From this treasury, indulgences were issued,a by which multitudes were prevailed on to undertake the crusades against the Saracens, or to, fight their quarrels with any emperors or princes with whom their ambitious pretensions had engaged them. At last, they openly set them up for sale, and the abuses which sprung from hence were so enormous, as to give rise to that Reformation, the progress of which has since been marked by signal proofs of divine favour.

b

a See Stillingfleet's Works, v. 5. p. 197, and Du Moulin's Novelty of Popery, p. 568. Ed. Lond. 1664.

b See Mosheim's Hist. v. 3. cent. 16. sec. 1. c. 2. and notes.

ARTICLE XV.

OF CHRIST ALONE WITHOUT SIN.

HIMSELF ONCE MADE,

CHRIST IN THE TRUTH OF OUR NATURE WAS MADE LIKE
UNTO US IN ALL THINGS, SIN ONLY EXCEPT, FROM
WHICH HE WAS CLEARLY VOID, BOTH IN HIS FLESH
AND IN SPIRIT. HE CAME TO BE A LAMB WITHOUT
SPOT, WHO BY SACRIFICE OF
SHOULD TAKE AWAY THE SINS OF THE WORLD, AND
SIN, AS ST. JOHN SAITH, WAS NOT IN HIM. BUT ALL
WE THE REST, ALTHOUGH BAPTIZED AND BORN AGAIN
IN CHRIST, YET OFFEND IN MANY THINGS, AND IF
WE SAY WE HAVE NO SIN, WE DECEIVE OURSELVES,
AND THE TRUTH IS NOT IN US.a

THIS Article relates to the former, and is added in order to remove all pretensions to works of supererogation; for since the perfection of the saints must be supposed before their superero

a

"He was

It will be observed, that the words of this Article are taken verbatim from Scripture. Thus, " he was in all points tempted like as we are, yet without sin." (Heb. iv. 15.) "He was a lamb without blemish and without spot." (1 Pet. i. 19.) "Christ was once offered, to bear the sins of many." (Heb. ix. 28.) the Lamb of God, which taketh away the sins of the world." (Jo. i. 29.) "In him was no sin." (1 Jo. iii. 5.) "In many things we offend all." (Jam. iii. 2.) "If we say we have no sin, we deceive ourselves, and the truth is not in us." (1 Jo. i. 8.)

gating could be admitted, the disproving of the former involves the overthrowing of the latter.

It may be, therefore, considered as asserting two propositions: I. Christ was void of sin, both as to his flesh and as to his Spirit; and, II. None others are free from sin.

I. Christ was void of sin, both as to his flesh and as to his Spirit.

1. He was void of sin as to his Spirit. (By Spirit, is here meant the rational powers or superior part of man, and is, therefore, opposed to flesh, or those appetites and affections which arise from our bodies, and the union of our souls to them.) This is frequently asserted in Scripture "he is holy, harmless, undefiled, separate from sinners." (Heb. vii. 26.) "He did no sin, neither was guile found in his mouth." (1 Pet. ii. 22.) "He is a Lamb without blemish, and without spot." (1 Pet. i. 19.)

2. He was void of sin as to his flesh. Thus, Christ felt the appetites of hunger, yet the devil could not tempt him to distrust God, or desire a miraculous supply sooner than was fitting. He also experienced the aversion to pain and suffering which is planted in our natures, so that he wished and prayed that the cup should pass from him; yet he immediately overcame this inclina

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See Nowel's Cat. p. 61., and Scott's Ch. Life, p. 2. c. 7.

tion, and resigned himself to his Father's will; "not my will, but thine be done."

II. The Article asserts, that none others are free from sin.

The truth of this assertion is evident from the former Articles, in which it was proved, that some degree of original corruption remains in all men. It may be further established, by considering the destruction which is marked in Scripture, between the characters of Christ and all even his best servants. This distinction may be observed, 1. With respect to our imitation of him. We are desired to follow him, to learn of him, and to imitate him without restriction; whereas, we are required to follow the Apostles, only" as they are the followers of Christ." (1 Cor. xi. 1.) This distinction evidently infers a degree of holiness in Christ, which is peculiar to him alone. It is, however, objected, that we are desired to be "holy, as he was holy in all manner of conversation." (1 Pet. i. 15.) Which implies our ability to equal him in that property. But it may be answered, that we are likewise desired to be

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perfect, as our heavenly Father is perfect."

1 It is a remarkable circumstance, that these and similar arguments advanced by Roman Catholic writers, in support of man's perfection are precisely the same as were used by the Pelagians of old, and that the answers given by Protestants of the present day, accurately agree with those contained in the writings of the orthodox of former times. See Jewel's Def. of Ap. p. 2. c. 19. div. 1.

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