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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. xvii., “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. 111. tom. IV. p. 515, ed. Par. 1733. Prop. III.' The saorifices 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.

Heb. ix. 22.
It is not a sacrifice, for CHRIST's sacrifice cannot be repeated.
The Romish doctrine makes the Priest a Mediator between
God and CHRIST.

• 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. Ili, 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 7070 (Sept. iepaus: 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, òia' MÉVELV av Tov εις τον αιώνα [i.e. έν ιερωσύνη] απαράβατον έχει την ιεροσύνην. “But this man, because he continueth ever (in the priesthood), hath an intransmissible priesthood. Ilapépxeobar is used in this sense "to transmit" in Dan. vii. 14, ή εξουσία αυτού, εξουσία αιώνιος ή τις ου λεύσεται, In Greek Version in St. Mark's Library, edited by Villoison, Dan. iv, 28, á Baoilsia naprīk 0TOTITEÚ.

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 CARIST 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,

ed. Par. 1679, “ If we forget not the Saviour of the world, daily is CHRIST sacrificed to us. Even by the remains of our cogitations, that is, by our memory,

Christ is daily sacrificed to us.”
b. Confessions. 2 Helvetic, c. xii. Scotland, Arts. ix. xxv.

Wirtemburg, Art. xx. Saxony, Art. xiv. Augsburg
Missa, Art. x. (1540). Sueveland, c. xix.

West-
minster, 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. ü. 5. b. Human Testimony.

Councils. Cæsaraugust. Can. III. in Concil. Stud. Labb. et Cossart. tom. 11. cols. 1009, 1010, Par. 1671, 1672.

ARTICLE XXXII.

ARTICULUS XXXII.

ARTICLE XXXII.

De Conjugio Sacerdotum.

Of the Marriage of Priests. EPISCOPIS, Presbyteris

, et Bishops, Priests, and Deacons, Diaconis, nullo Mandato are not commanded by God's divino præceptum est, ut aut Law, either to vow the state cælibatum vovcant, aut a ma of single life, or to abstain from trimonio abstineant. Licet marriage. Therefore it is lawigitur etiam illis, ut cæteris ful for them, as for all other omnibus Christianis, ubi hoc Christian men, to marry at their ad pietatem magis facere judi- own discretion, as they shall caverint, pro suo arbitratu ma- judge the same to serve better trimonium contrahere.

to godliness.

The Phraseology of this Article.
1. As compared with Article XXXI. of those of 1552.
A. In the Latin.
1552.

1562, 1571.
non est mandatum

nullo mandato divino præ

ceptum est. ut cælibatum voveant: neque ut aut cælibatum voveant,

jure divino coguntur ma aut a matrimonio abstitrimonio abstinere.

neant. absent

Licet igitur etiam illis, ut cæ

teris omnibus Christianis, ubi hoc ad pietatem magis facere judicaverint, pro suo arbitratu matrimonium contrahere.

B. In the English.

Commanded to vow the state commanded by God's law

of single life without mar either to vow the state riage; neither by God's of single life or to abstain law are they compelled to from marriage.

abstain from marriage absent

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

of Priests. cælibatum

the state of single life. Two PROPOSITIONS. 1. 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.

tom. xii. p. 80, “Use thy marriage with moderation,
and thou shalt be chief in the kingdom of Heaven.”-
See also Polycarp ad Philip. c. xi. Tertullian de Exhort.
Castit. c. ult. Cyprian, Epist. LIII. Chrysostom in Tit. i.
Hom. xi. in Heb. c. xiii. Hom. XXXIII. p. 305. Clem.
Alex. Strom. 3, vol. 1. p. 535, (iii. p. 448, ed. Lutet.)
ita lib. vii. ap. Rosenm. ad 1 Cor. vii. 5. Ambros. ad
2 Cor. ii. 2. Greg.' Magn. Epist. lib. III. cap. xxxiv,
fol. 93. Basil de abdicat. rerum, vol. 11. p. 371. Euseb.
Hist. Eccles. lib. V. c. X. Platina in Vita Pii ü.

De Vit. Pont. col. 1551, p. 295.
B. Confessions. 1 Helvetic, Art. xxxvii. Bohemia, cc. ix. xix.

Saxony, Art. xviii. Wirtemburg, Art. xxi. Sueveland,
Art. xii. Westminster, c. xxiv. 5 3. Basil, Art. x. $$ 1,2.
Gallican, Art. xxiv. Augsburg, on abuses, Arts. v. xxiv.

2 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."

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