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This Article contains Two Propofitions.T'.
the Lay People.
Christ's Ordinance and Commandment, ought
The THIRTY FIRST ARTICLE. Of the one Oblation of Christ finished upon the
THE offering of Christ once made, is that perfe&t re
fins of the whole world, botb original and actual; and there is none other satisfaction for fin, but that alone. Wherefore the facrifices of 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.
This Article contains Three Propositions.
perfect Redemption, Propiciation and Satis-
both Original and Actual. 2. There is none other Satisfaction for Sin but that alone.
3. The Sacrifices of Maffes, 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 blafphemous Fables and dangerous Deceits.
The Firft Proposition. See the Tenth Proposition of the Second Article.
The Second and Third Propofitions. See the Twenty ninth Question of the Locus Decimus nonus of Turretin's System. From whence it necessarily follows, that those Sacrifices of Masses are blasphea mous Fables and dangerous Deceits; because they do so manifestly leffen the Honor of Christ's one Oblation on the Cross, and lead to a Thousand evil and superstitious Practices,
The THIRTY SECOND ARTICLE.
Of the Marriage of Priests. Bide
ISHOPS, Priests, and Deacons, are not commana
ded by God's law, either to vow the effate 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.
This Article contains Two Propositions. 1. Bishops, Priests and Deacons, are not com
manded by God's Law, either to vow the Estate of single Life, or to abstain from Mar
2. It is lawful also for them, as for all other Christian Men, to marry at their own Discre
tion, as they shall judge the fame to serve beta ter to Godliness.
The Second Proposition necessarily follows from the First. See the Twenty fixth Question of the Locus Decimus octavus of Turretin's System.
The THIRTY THIRD ARTICLE.
Of Excommunicate Persons, how they are to be
HAT Perfon, which by open denunciation of the
Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an heathen and publican, until he be openly reconciled by penance, and received into the Church by a judge that bath authority thereunto,
See the Second Part of the Rights of the Clergy, Chap
The THIRTY FOURTH ARTICLE.
Of the Traditions of the Church.
all places one, or utterly like; for at all times they bave been divers, and may be changed according to the diversity of countries, times, and mens manners, so that nothing be ordained against God's word. Whosoever through his pri. vate judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not
repugnant to the word of God, and be ordain'd and approved by common authority, ought to be rebuked openly (that other may fear to do the like) as be that offendeth against the common order of the Church; and burtetb the authority of the magiftrate, and woundeth the consciences of the weak brethren.
Every, particular or national Church bath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, so that all things be done to edifying. - This Article contains Five Propositions. 1. It is not necessary, that Traditions and Cere.
monies be in all places one, or utterly like. 2. Traditions and Ceremonies have at all times
been divers. 3: Traditions and Ceremonies may be changed
according to the diversity of Countries, Times and Mens Manners, so that nothing be ordain
ed against God's Word. 4. Whosoever thro' his private Judgment wil
lingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common Authority, ought to be rebuked openly (that other may fear to do the like) as one that offendech against the common Order of the
Church, and hurteth the Authority of the ! Magistrate, and wounderh the Consciences of
the weak Brethren, 5. Every particular or National Church hath
Authority to ordain, change and abolish Ceremonies or Rites of the Church, ordained only by Man's Authority, so that all things be done to edifying
By Traditions the Church plainly means, not Do&rins (in which Sense’tis frequently used, particu-larly in our Disputes with the Church of Rome) but Practices or Usages in the Service of God, even the same which she expresses immediatly by the word Ceremonies (which is only explanatory) and which she afterwards calls Rites, supposing them the same with Ceremonies,
The Three First Propofitions. The Church infers the First from the Second and Third.' Now the Second is' a Truth, which none can doubt of, that is acquainted with Ecclefiaftical History. 'Tis impossible for me at present to prove it by a compleat Induction of Particulars : nor do I remember, that any Party denies it. However, the Instances given by St. Austin in his 118th Epistle to Januarius, and in his Retra&tations, lib. 2. cap. 20. by Socrates in his History, lib. 5. cap. 22. and by Sozomen in his History, lib.7. cap. 19. are undeniable Evidence, with respect to the Times in which they wrote.
As for the Third Proposition, since the Church has Power to decree Rites and Ceremonies (see the Twentieth Article, Prop. 1.) the Church muft of course have Power to change them. For what should hinder the Church from altering what is founded upon her own Power? And common Sense informs us, that the Church -muft in making Alterations be guided by a regard to the Diversity of Countries, Times, and Mens Manners, and that nothing may be ordained contrary to God's Word. Now from these Two, the Second and Third Propositions, the First necessarily follows. For tho' the Diversity of Tradiçions and Ceremonies in all Ages is a very good Presumtion that they may be lawfully diverse;