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An objection has been made to this creed, from its declaring that whosoever will be saved, must believe it, and such as do not hold it pure and undefiled, must perish everlastingly; where many explanations of a mystery hard to be understood, are made indispensably necessary to salvation. To this two answers are made; 1. That it is only the Christian faith in general that is here meant, and not every period and article of this creed, so that these expressions only import the necessity of believing the Christian religion. But this appears unsatisfactory, for the words, And the Catholic faith is this, plainly determine the signification of that term to the explanation that follows. 2. Others answer, that these condemnatory expressions only relate to those who, having the means of instruction offered to them, have rejected them, and wilfully stifled their own convictions. Thus, the wages of sin is death, so that every sinner is in a state of damnation, yet a sincere repentance delivers from it. In the same way we may believe that some doctrines are necessary to salvation, as well as some commandments necessary for practice, and, therefore, any who have had the means of conviction, and yet harden themselves against it, cannot be saved, while others who have not had the same means, or have only erred through ig

* See Stillingfleet's Works, v. 4. p. 1. c. 2. pag. 68. Ed. 1709.

norance, may by repentance escape the ill consequences of their error."

III. The Apostles' Creed. It does not appear that any determinate creed was made by the Apostles, for, 1. None of the first writers agree in expressing their faith in a certain form of words; whence it is clear, that no common form was delivered to all the Churches. 2. If there had been any tradition after the Council of Nice of such a creed composed by the Apostles, the Arians would certainly have rested their cause on this, that they adhered to this creed, in opposition to the innovations of the Nicene fathers. 3. It was first published by Ruffin in the fifth century.

a In the original, Bishop Burnet expresses a wish that the Church would make some declaration to this purpose. In the Convocation held in 1689, such a declaration was expressed, but it is evident our author did not conceive it authoritative. See Rubric quoted in Waterland's Works, v. 4. p. 305.

b This creed has been illustrated by several: Pearson, King, Heylin, Stackhouse, and Barrow.

ARTICLE IX.

OF ORIGINAL OR BIRTH SIN.

ORIGINAL SIN STANDETH NOT IN THE FOLLOWING, OF ADAM, (AS THE PELAGIANS DO VAINLY TALK)

BUT IT IS THE FAULT OR CORRUPTION OF THE OF EVERY MAN, THAT NATURALLYa

NATURE

IS ENGENDERED OF THE OFFSPRING 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; AND THEREFORE, IN EVERY PERSON BORN INTO THE WORLD, IT DESERVETH GOD'S WRATH AND DAMNATION. AND THIS INFECTION OF NATURE DOTH REMAIN, YEA IN THEM THAT ARE REGENERATED, WHEREBY THE LUST OF THE FLESH, CALLED IN GREEK, Qgovnμa cagnos, WHICH SOME DO EXPOUND THE WISDOM, SOME SENSUALITY, SOME THE AFFECTION, SOME THE Desire of the FLESH,

IS NOT SUBJECT TO THE LAW OF GOD. AND THOUGH THERE IS NO CONDEMNATION FOR THEM THAT BELIEVE AND ARE BAPTIZED, YET THE APOSTLE DOTH

CONFESS THAT CONCUPISCENCE

AND LUST HATH OF ITSELF THE NATURE OF SIN.

THIS Article consists of two parts:

I. It asserts the existence of original sin in every person born into the world: and

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By the word naturally our Saviour is excepted, whose birth

II. This infection of nature remains in the regenerate.

I. It asserts the existence of original sin in every person born into the world.

This assertion is opposed to the opinion of the Pelagiansa and Socinians.

They hold that that by it, as

Adam's sin was merely personal; being the first transgression, it is said that sin entered into the world. But, that as he was made mortal and should have died whether he had sinned or not, so they think the liberty of human nature is still entire, and that every man is punished only for the sins he himself actually commits. Among those, however, who acknow

was supernatural. The clause seems particularly directed against the doctrine of the immaculate conception of the Virgin Mary. See Archbp. Laurence's Bampton Lectures, ser. 3. note (11.)

a This sect was founded by Pelagius, a Welshman, who lived in the beginning of the fifth century. He at first held that Adam's siu was personal, and injured only himself, but afterwards renounced his opinion, from fear of a sentence being pronounced against him at the synod of Palestine. As soon, however, as the synod was dissolved, he endeavoured to reconcile his two doctrines, by saying that Adam's sin hurt his posterity, but still not by contagion, but by example. See Mosheim's Hist. v. 1. cent. 5. p. 2. c. 6. Basnage, Histoire de l'Eglise, p. 2. liv. 11. c. 8., and Beveridge on the Articles. b Soc de Statu. Prim. Hom. c. 10.

See August de Pec. Mer. c. 1, 2, 3.

d The refutation of this doctrine is contained in the subsequent arguments. See also Dwight's Theol. ser. 32.

ledge the existence of original sin, there is a variety of opinions, each of which shall be considered under these separate heads: 1. As to the degree of that sin; 2. As to the manner it is conveyed to us; and 3. As to the consequences of it.

1st. As to the degree of our natural corruption, some conceive it to arise merely from the fear of death. They think that the threat denounced on Adam, that upon his eating the forbidden fruit he should surely die, is to be taken literally, as signifying no more than a natural death. They conceive, that this subjection to death, and to the fear of it, brings men under a slavish bondage, many terrors and other passions and miseries that arise out of it; that it is the condemnation which is said to have "come upon many, through one," and that by this they are " made sinners," that is, treated as guilty persons. From this they add, Christ has redeemed us by his promise of raising us up at the last day; of which St. Paul speaks, when he says, "by man came death, by man came also the resurrection from "the dead;" and "as in Adam all die, so in Christ shall all be made alive;"-1 Cor. xv. 22.

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* This term was first used by St. Augustin in his controversy with the Pelagians.

b Many writers have adopted this opinion. See Limborch, Theol. Chris. 1. 3. c. 2. sec. 4. Curcellæus, Rel. Chris. Ins. 1. 3. c. 15. and Whitby Trac. de Imput. Divin. Pec. Adam. c. 1. thes. 3.

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