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I do not fay, that there never was a Man, efpecially amongst the Heretics, that doubted of, or even rejected, fome of thofe that we receive. Nor do I fay, that every Book which we receive, was from the Beginning receiv'd by every Church. But I fay, that the main Body of Orthodox Chriftians did always receive, thofe Books which we receive, when once they became acquainted with them, and had Opportunity of examining into their Authority. Now the far greater part of thefe Books were thus univerfally receiv'd in the First and Second Centuries; and others that were at firft fufpected by fome confiderable Bodies of Chriftians, who were not as yet acquainted with them, were, after Examination made, receiv'd alfo by thofe very Bodies of Chriftians, and never after either rejected or even fufpected by them,

When therefore the Article afferts, That there never was any Doubt in the Church of the Authority of thofe Books which we receive and approve as Canonical; it must be understood in a limited Senfe, not abfolutely, but refpectively. There have been Doubts concerning fome of them; but fo few, fo fhort, fo fmall, fo inconfiderable, that comparatively, or with refpect to the Greatness of the Church's Extent, they are nothing, and none at all.

And in this the Papifts, as well as our first Reformers, agreed. They well knew what Sufpicions had been entertain'd in fome Churches for a time, concerning fome Books which we receive, upon the Account before mention'd; and what Doubts fome particular Men have exprefs'd

in their Writings concerning them. And yet both our Reformers and the Papifts did allow, that those Books which we admit into the Canon, were never doubted of in the Church. But in what Senfe? Why, they were never doubted of, when once known, by the Church in general, or even by any confiderable Part of that diffufive Body. This therefore was infallibly the Meaning of the Compilers of our Article; and they must be understood in this Senfe. What is comparatively none, they muft be fuppos'd here to call none at all; as we often do in common Converfation, and in all forts of Writings. And if this be the Senfe of the Article (as it manifeftly is) 'tis certainly a found and a true. one; as appears from what I have referr'd to touching the Canon of Holy Scripture.

In a Word then, our Church doth in this Propofition deliver the Reafon, why fhe receives fome, and rejects others, of thofe Books which the Papifts acknowledge for their Canon of Scripture. She receives thofe, whofe Authority was (comparatively fpeaking) never doubted of; and the rejects thofe, whofe Authority never was acknowledged by her Predeceffors in the Faith.

The

The SEVENTH ARTICLE.

TH

Of the Old Testament.

HE Old Teftament is not contrary to the New: for both in the Old and New Teftament, everlasting life is offer'd to Mankind by Christ, who is the only Mediator 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 Chriftian men, nor the civil cepts 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.

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1. Chrift is the only Mediator between God and Man, being both God and Man.

2. Both in the Old and New Teftament Everlafting Life is offer'd to Mankind by Christ. 3. The Old Teftament is not contrary to the New, viz. with refpect to the Offer of Everlafting Life to Mankind by Christ.

4. They are not to be heard, who feign, that the Old Fathers did look only for tranfitory

Promifes.

5. The Law given from God by Mofes, as touching Ceremonies and Rites, doth not bind Chriftian Men, nor ought the Civil Precepts thereof of Neceffity to be receiv'd in any Common Wealth.

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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, remembeɛ, that by a Mediator in this 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, Interceffor, and Tranfactor, as can plead the Merit of his own Blood, 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 Queftion 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, it

The Sixth propofition. See the Second Question of the fame Locus.

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THE three Creeds, Nice Creed, Athanafius's Creed, and that which is commonly call'd the Apostles Creed, ought througly to be receiv'd and believ'd; for they may be prow'd by most certain warrants of holy Scripture.

This Article contains Two Propofitions. Pl 1. The Three Creeds, Nice Creed, Athanafius's Creed, and that which is commonly call'd the o Apoftles Creed, may be prov'd by moft cercain Warrants of Holy Scripture.

102. The said Three Creeds ought throughly to be receiv'd and believ'd. hoidv

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The First Propofition may be fubdivided into Three Branches, as it refpects each of the Three Creeds. And,

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For The Apoftles Creed may be prov'd by moft certain Warrants of Holy Scripture. See Bishop Pearfon's Expofition of it. of

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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 refpective Parts of the Apostles Creed; and Bifhop-Pearfon has accordingly taken care to interweave the Expofition of the one with that of the other. However, I think it fit to obferve, Firft, that these 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

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