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T

HE Old Testament is not contrary to the New

for both in the Oid and New Testament, everlasting life is offerd 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 transitory Promifes. Altho' the Law given from God by Moses as touching Ceremonies and Rites, do not bind Christianomen, nor the civil precepts thereof ought of necessity to be receivid in any Commonwealih : yet notwithfanding no Christian man whatsoever is free from the obedience of the commandments which are call'' Moral.

This Article contains Six Propositions.
1. Christ is the only Mediator between God and

Man, being both God and Man.
2. Both in the Old and New Testaments Ever-

lafting Life is offer'd to Mankind by Christ. 3. The old Testament is not contrary to the

New, viz. with respect to the Offer of Ever

lafting Life to Mankind by Christ. 4. They are not to be heard, who feign, that

the Old Fathers did look only for transitory

Promises. 5. The Law given from God by Moses, as touch

ing Ceremonies and Rites, doth not bind Christian Men, nor ought the Civil Precepts thereof of Necessity to be receiv'd in any Common Wealth.

6. No

6. No Christian Man whatsoever is free from

the Obedience of the Commandments, which are call'd Moral.

The First Proposition. See the Second Question of Turretin's Locus Duodecimus. Only remember, that by a Mediator in that place the Church means, not barely an Intercessor or Transactor of Business between two. Parties, in which Sense Moses was a Mediator between God and the Jews with respect to the Ceremonial Law; but such a Mediator, Interceffor, and Tranfactor, as can plead the Merit of his own Bloud, offer'd up in Man's stead, to reconcile an offended God to sinful Man. In this Sense Christ is the only Mediator between God and Man, being both God and Man.

The Second Proposition. See the Fifth Question of the same Locus Duodecimus of Turretin, and the Fifteenth Chapter of the Second Volume of Dr. Jenkin's Reasonableness and Certainty of the Cbristian Religion.

The Third Proposition necessarily follows from the Second. For if Everlasting Life is offer'd to Mankind by Christ in both Testaments; then, with respect to this Offer, they cannot be contrary the one to the other.

The Fourth also is contain'd in the Second, or at least is the immediate Consequence of it.

The Fifth Proposition. See the Twenty fifth, Twenty sixth and Twenty seventh Questions of Turretin's Locus Undecimus, and the Sixteenth Chapter of the Second Volume of Dr. Jenkin's Reasonableness and Certainty of the Christian. Religion.

The Sixth Proposition. See the Second Question of the same Locus.

The

The EIGHTH ARTICLE.

Of the Three Creeds.
HE three Creeds, Nice Creed, Athanasius's Creed,

and that which is commonly called the Apostles Creed, ought throughly to be receiv'd and believ'd: for they may be provd by most certain warrants of holy Scripture:

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TI

This Article contains Two Propositions.
1. The Three Creeds, Nice Creed, Athanafius's

Creed, and that which is commonly call'd the
Apoftles Creed, may be prov'd by most cer-

tain Warrants of Holy Scripture.
2. The faid Three Creeds ought throughly to be
receiv'd and believ'd.

The First Proposition may be subdivided into Three Branches, as it respects each of the Three Creeds. And,

1. The Apostles Creed may be prov'd by most certain Warrants of Holy Scripture. See Bishop Pearson's Exposition of it.

2. The Nicene Creed in the Main is the same with that of the Apostles, only somewhat more full and express. But then the several Parts of ic do exactly correspond with the respective Parts of the Apostles Creed; and Bishop Pearson has accordingly taken care to interweave the Exposition of the one with that of the other.

other. However, I think it fit to observe, First, that thefe Words, Whose Kingdom Mall 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 called the giver of Life, because he regenerates Men, and

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 Consubftantiality and joint Adoration of the Son and Spirit together with the Father, are the necessary Consequences of the Unity of the Divine Nature.

3. As for the Athanasan Creed, the Propositions to be believ'd are in Substance the same with those in the Apostles and the Nicene Creeds. Wherefore I must once more refer to Bishop Pearson. The true Sense of the damnatory Sentences, &c. may be seen in Numb. 3. of the Appendix to the Paraphrase with Annotations on the Book of Common Prayer.

I think it proper to add, That when the Church speaks of the Apostles, the Nicene, and the Athanafian Creeds, we are to understand the Whole of those Forms which she exhibits under those Names in her Liturgy. For 'tis wellknown, 1. That the Apostles Creed has receivid various Additions to the Original Form. 2. That the Nicene Creed was

enlarg'd by the Constantinopolitan Fathers, and has also with respect to the Filioque been interpolated by the Latin Church. 3;. That 'tis probable the Latin Church has also interpolated the Athanasian Creed with respect to the Filioque, This is certain, that there is a Difference between the Copies, relating to the Controversy about the Procession; and that the Greeks

, contend with the Latins about the true Reading

The Second Proposition is the manifest. Consequence of the First,

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The

The NINTH ARTICLE.

Of Original or Birth Sin.

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RIGINAL Sin standeth 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; so that the flesh lufteth always contrary to the spirit; and therefore in every perJon born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerdted, whereby th: luft of the flesh, called in Greek pegunpec sagxos, which fome do expound the wisdom, some sensuality; some the affection; fome the desire of the flesh, is not subječt to the law

of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and luft bath of it self the nature of sin.

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 Righteoufness, and is of his
own Nature inclined to Evil, so that the Flesh

lufteth always contrary to the Spirit. 2. Original Sin in every person born into this

World deserves 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

1

F 2

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