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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.
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.
• 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' TÒ 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 0€ TOTITEÚ.
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.”
Wirtemburg, Art. xx. Saxony, Art. xiv. Augsburg
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.
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.
The Phraseology of this Article.
nullo mandato divino præ
ceptum est. ut cælibatum voveant: neque ut aut cælibatum voveant,
jure divino coguntur ma aut a matrimonio abstitrimonio abstinere.
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
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.
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,
De Vit. Pont. col. 1551, p. 295.
Saxony, Art. xviii. Wirtemburg, Art. xxi. Sueveland,
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."