PROP. II. There is none other satisfaction for sin, but the offering of CHRIST alone. 1. The Testimony of Reason. Being perfect, the offering of CHRIST needs not to be repeated. 2. Divine Testimony. New Testament. Heb. x. 26, "There remaineth no more sacrifice for sins." See also Acts iv. 12. Phil. ii. 9. 1 Tim. ii. 5, 6. Heb. v. 3, comp. vii. 24-28; ix. 24-28; x. 2, 3, 10, 12, 14, 20. 1 Pet. i. 20; iii. 18. 1 John ii. 1, 2. 3. Human Testimony. Fathers. Iren. adv. Hær. lib. III. c. xviii., "It is one and the same JESUS CHRIST, the Son of GOD, Who by His suffering hath reconciled us to GOD; for He hath truly saved us."-See also lib. v. c. ix. Cyprian Epist. LXIII. Orig. in Ep. ad Rom. lib. III. tom. IV. p. 515, ed. Par. 1733. PROP. III. The sacrifices of the masses in the which it was commonly said that the priest did offer CHRIST for the quick and the dead, to have remission of pain or guilt, were blasphemous fables and dangerous deceits. The Testimony of Reason. The mass cannot be a propitiation, for it is bloodless. It is not a sacrifice, for CHRIST's sacrifice cannot be repeated. Mal. i. 11, which is alleged in the support of the doctrine of the Mass should be compared with Ps. iv. 5; cxli. 2; Rom. xii. 1; xv. 16; Phil. ii. 17; Heb. xiii. 15,-See also Tertull. adv. Jud. p. 211, Op. Lut. 1641, and Hieron. in Mal. Proph. c. i. tom. III. col. 1813, ed. Par. 1693-1706. Hæret. lib. III, c. xviii. pp. 251, 252, Par. 1710. 5 There is an essential difference between the churches of England and Rome concerning the meaning of the word "Priest." By the former the word is derived from the Latin Presbyterus, an elder, and therefore does not carry in it the idea of sacrifice. By the latter the word is used, and understood as answering to the (Sept. iɛpeus: Vulg. sacerdos) of the Old Testament, and as carrying in it the idea of sacrifice. But the sacrificing priesthood passes not from JESUS to any man or order of men. Heb. vii. 24, διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰώνα [i.e. ἐν ἱερωσύνῃ] ἀπαράβατον ἔχει τὴν ἱεροσύνην, "But this man, because he continueth ever (in the priesthood), hath an intransmissible priesthood. Iapépxeotaι is used in this sense "to transmit" in Dan. vii. 14, ἡ ἐξουσία αὐτοῦ, ἐξουσία αἰώνιος ἥ τις οὐ παρελεύσεται, In a Greek Version in St. Mark's Library, edited by Villoison, Dan. iv. 28, à Baoiλría #apñλƉɛ ποτὶτεῦ. A. In the sacrifices of the masses it was commonly said that the priest did offer CHRIST for the quick and dead, to have remission of pain or guilt. a. Divine Testimony. a. Old Testament. Lev. xvii. 11, "For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul."-See also Zech. xiii. 1. b. New Testament. 1 John i. 7, "But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of JESUS CHRIST His Son cleanseth us from all sin."-See also 1 Cor. xi. 33. b. Human Testimony. a. Fathers. August. in Ps. lxxv. Enarr. 15, tom. IV. col. 801, our memory, b. Confessions. 2 Helvetic, c. xii. Scotland, Arts. ix. xxv. Wirtemburg, Art. xx. Saxony, Art. xiv. Augsburg Missa, Art. x. (1540). Sueveland, c. xix. Westminster, c. xxix. § 2, 4. B. The sacrifices of the masses were blasphemous fables and dangerous deceits. a. Divine Testimony. New Testament. Heb. ix. 25, 26, "Nor yet that He should offer Himself often, as the high priest entereth into the holy place every year with 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 hath He appeared to put away sin by the sacrifice of Himself."-See also Matt. xxvi. 26. 1 Cor. x. 17; xii. 13. Heb. vii. 23; ix. 12. 1 Pet. ii. 5. b. Human Testimony. Councils. Cæsaraugust. Can. III. in Concil. Stud. Labb. et Cossart. tom. II. cols. 1009, 1010, Par. 1671, 1672. B. In the English. Commanded to vow the state commanded by God's law either to vow the state of single life or to abstain from marriage. therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness. 2. When the Latin and English are compared with each other. Title. Sacerdotum cælibatum of Priests. the state of single life. Two PROPOSITIONS. I. Bishops, Priests, and Deacons are not commanded by GoD's Law, either to vow the state of single life, or to abstain from marriage. II. It is lawful for Bishops, Priests, and Deacons, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness. PROP. I. Bishops, Priests, and Deacons are not commanded by GOD'S Law, either to vow the state of single life, or to abstain from marriage. Divine Testimony. A. Old Testament. Gen. ii. 18, "And the LORD GOD said, It is not good that man should be alone; I will make him an help meet for him." B. New Testament. Heb. xiii. 4, "Marriage is honourable in all."-See also 1 Cor. vii. 9; ix. 5. 1 Tim. iii. 2, 11; iv. 1-3. PROP. II. It is lawful for Bishops, Priests, and Deacons, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness. 1 Added by Archbishop Parker, 1562. U 1. Divine Testimony. New Testament. 1 Tim. iii. 2, "A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach."-See also Matt. viii. 14. 1 Cor. vii. 2, 9; ix. 5. Tit. i. 5, 6. 2. Human Testimony. A. Fathers. Chrysost. in Ep. ad Heb. c. iv. Hom. vII. B. Confessions. 1 Helvetic, Art. xxxvii. Bohemia, cc. ix. xix. Bede in his Ecclesiastical History, lib 1. c. xxvii, records among the directions which Gregory the Great gave to Augustin, "that as the pastors were all monks they were to live in common, but that such as chose to marry were to be maintained by the monastery." |