T The SEVENTH ARTICLE. Of the Old Teftament. HE Old Testament is not contrary to the New; for both in the Old and New Testament, everlasting life is offer'd to mankind by Christ, who is the only Mediatour between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the Old Fathers did look only for tranfitory Promifes. Altho' the Law given from God by Mofes as touching Ceremonies and Rites, do not bind Christian men, nor the civil precepts thereof ought of neceffity to be receiv'd in any Commonwealth: yet notwithstanding no Chriftian man whatsoever is free from the obedience of the commandments which are call'd Moral. This Article contains Six Propofitions. 1. Chrift is the only Mediator between God and 2. Both in the Old and New Teftaments Ever- 4. They are not to be heard, who feign, that 5. The Law given from God by Mofes, as touching Ceremonies and Rites, doth not bind Christian Men, nor ought the Civil Precepts thereof of Neceffity to be receiv'd in any Common Wealth. 6. No 6. No Chriftian Man whatsoever is free from the Obedience of the Commandments, which are call'd Moral. The First Propofition. See the Second Question of Turretin's Locus Duodecimus. Only remember, that by a Mediator in that place the Church means, not barely an Interceffor or Tranfactor of Bufinefs between two Parties, in which Senfe Mofes was a Mediator between God and the Jews with refpect to the Ceremonial Law; but fuch a Mediator, In terceffor, and Tranfactor, as can plead the Merit of his own Bloud, offer'd up in Man's ftead, to reconcile an offended God to finful Man. In this Senfe Chrift is the only Mediator between God and Man, being both God and Man. The Second Propofition. See the Fifth Question of the fame Locus Duodecimus of Turretin, and the Fifteenth Chapter of the Second Volume of Dr. Fenkin's Reasonableness and Certainty of the Chriftian Religion. The Third Propofition neceffarily follows from the Second. For if Everlasting Life is offer'd to Mankind by Chrift in both Teftaments; then, with refpect to this Offer, they cannot be contrary the one to the other. The Fourth alfo is contain'd in the Second, or at leaft is the immediate Confequence of it. The Fifth Propofition. See the Twenty fifth, Twenty fixth and Twenty feventh Questions of Turretin's Locus Undecimus, and the Sixteenth Chapter of the Second Volume of Dr. Jenkin's Reafonableness and Certainty of the Chriftian Religion. The Sixth Propofition. See the Second Question of the fame Locus. The TH The EIGHTH ARTICLE. Of the Three Creeds. HE three Creeds, Nice Creed, Athanafius's Creed, and that which is commonly call'd the Apostles Creed, ought throughly to be receiv'd and believ'd: for they may be prov'd by most certain warrants of holy Scripture: This Article contains Two Propofitions. 2. The faid Three Creeds ought throughly to be receiv'd and believ'd. The First Propofition may be fubdivided into Three Branches, as it refpects each of the Three Creeds. And, 1. The Apostles Creed may be prov❜d by most certain Warrants of Holy Scripture. See Bishop Pearfon's Expofition of it. 2. The Nicene Creed in the Main is the fame. with that of the Apoftles, only fomewhat more full and exprefs. But then the feveral Parts of it do exactly correfpond with the respective Parts of the Apostles Creed; and Bishop Pearson has accordingly taken Care to interweave the Expofition of the one with that of the other. However, I think it fit to observe, First, that thefe Words, Whofe Kingdom fhall have no end, are taken from Luke 1. 33. Secondly, that the Spirit is therefore call'd Lord, because he is very God; and he is therefore call'd the giver of Life, because he regenerates Men, and F is is the Author of a Spiritual Life in them; and his speaking by the Prophets is exprefly taught, 2 Pet. 1. 21. Thirdly, That the Confubftantiality and joint Adoration of the Son and Spirit together with the Father, are the neceffary Confequences of the Unity of the Divine Nature. 3. As for the Athanafian Creed, the Propofitions to be believ'd are in Substance the fame with those in the Apostles and the Nicene Creeds. Wherefore I must once more refer to Bishop Pearson. The true Senfe of the damnatory Sentences, &c. may be feen in Numb. 3. of the Appendix to the Paraphrafe with Annotations on the Book of Common Prayer. I think it proper to add, That when the Church fpeaks of the Apoftles, the Nicene, and the Athanafian Creeds, we are to understand the Whole of thofe Forms which the exhibits under those Names in her Liturgy. For 'tis well-known, 1. That the Apoftles Creed has receiv'd various Additions to the Original Form. 2. That the Nicene Creed was enlarg'd by the Conftantinopolitan Fathers, and has alfo with refpect to the Filioque been interpolated by the Latin Church. 3. That 'tis probable the Latin Church has alfo interpolated the Athanafian Creed with refpect to the Filioque, This is certain, that there is a Difference between the Copies, relating to the Controverfy about the Proceffion; and that the Greeks, contend with the Latins about the true Reading.' The Second Propofition is the manifeft Confequence of the First The The NINTH ARTICLE. Of Original or Birth Sin. RIGINAL Sin ftandeth not in the following of Adam (as the Pelagians do vainly talk) but is the fault and corruption of the nature of every man, that naturally is ingendred of the ofspring of Adam, whereby man is very far gone from Original righteousness, and is of his own nature inclined to evil; fo that the flesh lufteth always contrary to the fpirit; and therefore in every perJon born into this world, it deferveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated, whereby the luft of the flesh, called in Greek magnis, which fome do expound the wisdom, fome fenfuality, fome the affection, Some the defire of the flesh, is not fubject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confefs, that concupifcence and luft bath of it self the nature of fin. This Article contains Four Propofitions. 1. Original Sin ftandeth not in the following of Adam, as the Pelagians do vainly talk, but is the Fault and Corruption of the Nature of every Man, that naturally is ingendred of the Ofspring of Adam, whereby Man is very far gone from Original Righteoufnefs, and is of his own Nature inclined to Evil, fo that the Flesh lufteth always contrary to the Spirit. 2. Original Sin in every Perfon born into this World deferves God's Wrath and Damnation. 3. This Infection of Nature (viz. Original Sin) doth remain, yea in them that are regenerated, whereby the Luft of the Flesh, called in Greek F 2 |