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6. No Christian Man whatsoever is free from

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

The First Proposition. See the Second Question of Turretin's Locus Duodecimus. Only, remember, that by a Mediator in this place the Church means, not barely an Intercessor or Tranfactor of Business between two Parties, in which Sense Moses was a Mediator between God and the Fews with respect to the Ceremonial Law ; but such a Mediator, Interceifor, and Transa&tor, as can plead the Merit of his own Blood, 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. Fenkin's Reasonableness and Certainty of the Christian Religion.

The Tbird 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 a in the Second, or ac least is the immediate Confequence of it, si

The Fifth Proposition. See the Twenty fifth, I wenty sixth and Twenty; seventh Questions of Turreti1's Locus Undecimus, and the Sixteenth Chaps ter of the Second Volume of Dr. Jenkin’s Reasonableness and Certainty of the Cloristian Religion, rit

, The Sixth proposition. See the Second Question of the same Locus, ol


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Of the Three : Creeds. :: cine) He three Creeds, Nice Creed, Athanasius's Creed,

and that iwhich is commonly call'd the Apostles Creed, ought througly to be receiv’l and believ'd; for they måý be prou'd by most certain warrants of holy Scripture.: m Syri This Article contains Two Propofitions. I, The Three Creeds -Nice Creed, Athanafius's

Creed, and that which is commonly call’d the Siwa Apostles Crééd, may be prov'd by most 'cer

cain Wartants of Holy Scripture. 1. 2. The said Three Creeds ought throughly to be szows-receiv'd and believ'd. 1 hoid;


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c: The Firft. Proposition may be fübdivided into Three Branches, as it respects each of the Three Creeds. · And,

1. The Apostles Creed may be prov'd by moft scertain 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 it 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. However, I think it fit to observe, First, that these Words, Whose Kingdom shall 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's the gives 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 Athanafian 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, doc. máy be seen in Numb. 3., of the Appendix to the Paraphrase witb' 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 Athanafran Creeds, we are to understand the whole of those Forms which she exhibits under those Names in her Liturgy. For 'cis 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 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 Athanafian Creed with respect to the Filioque. This is certain, that there is a Difference between the Copies, 'reJating to the Controversy about the Proceflion; 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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Of Original or Birth Sin.

RIGINAL Sin Standeth not in the following of O

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 of spring 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 person born into this world, it deserveth God's wrath and damnation. And this infe&tion of nature doth remain, yea in them that are regenerated, whereby the luft of the flesh, called in Greek pegunun sagxds, which fome do expound the wisdom, fome sensuality, Some the affection, Jome the desire of the flesh, is not subje&t to the law of God. And

although there is no Condemnation for them that believe and are baptized, yet the Apoftle doth confess, that concupiscence and luft bath of it self the nature of fin.

This Article contains Four Propositions.
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 Righteousness, and is of
his own Nature inclined to Evil, so that the

Flesh lusteth always contrary to the Spirit. 2. Original Sin in every Person 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 Greek çeörnus capuds, which some do expound the Wisdom; fome Sensuality; some the Affe&tion, some the Desire of the Flesh, is not

subject to the Law of God. 4. Although there is no Condemnation for them

that believe and are baptized, yet the Apostle doth confess, that concupiscence and Lust hath of it self the Nature of Sin.

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The First Proposition. The Words ft andeth not are in the Latin express’d by fitum eft. This being noted,

The Truth of our Church's Account of the Dotrin of the Pelagians is evident from the express Words of that Heretic and St. Auftin's Testimony.

The Works of Pelagius are indeed almost all loft; but St. Austin frequently quotes him, particularly he has preserv'd these few Passages; which I shall Sgive you for a Taft. In Adam peccaflè omnes, non proprer peccatum nafcendi Originė atiraétum, fed propter imitationem, dictum est. Apud. D. Auguft. De Nat.az Gratia contra Pelagianos, cap. 9. Non tantum primo homini, fed etiam humano generi primum illud obfuiffe peccatum, non propagine, fed-exemplo. Apud August. contra Pelagium & Cælestium de peccato Origin. lib. 2, cap: 15: Sicut jine svirtute, ità nos- fine vitio procreari. ibid. cap. 41. The foregoing. Passages St. Austin citesi froni Pelagius himself. And the fame DoTatrin lis attribuired to him and his Followers in Sti Austin's own Vords. Quantum autem ex aliis comperiz:hoc ibi lentiint, quod mors ista que illic comme(morata est, non fit corporis, quam nolunt Adam peccando meruife, fed anime quä in ipfo peccato fit : & ipsum peccatum, non propagatione in alios homines ex primo homine, -fed imitatione transiille.-D. August, de peccat. Meritis Remisiune contra Pelagianos, lib. 1. cap. 9. Afferentes



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