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is the Author of a Spiritual Life in them; and his speaking by the Prophets is exprelly 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. „...
2. 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 dampatory Sentences, dc. may be feen in Numb.: 3., of the Appendix to the Paraphrase with Annotations on the Book of Gommon 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'cis well known, 1. That the Apoftles , Chead has receiv'd various Additions to the Original Form. 2. That the Nicene Creed was enlargʻd 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 Athanalian 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 Confequence of the First. -
speaks of the proper to of common pithe Paraphrab
. The NINTH ARTICLE.
Of Original or Birth Sin. O RIGINAL Sin standeth not in the following of W 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 luftetb always contrary to the Spirits 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 pegunus sagxds, which fome do expound the wisdom, Some sensuality, Some the affe&tion, some the defire of the flesh, is not subject 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 lujt bath of it self the nature of fin..
This Article contains Four Propositions. A com
Adam, as the Pelagians do vainly talk, but is
Flesh lufteth 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 Lust of the Flesh, called in
Greek Greek çeórnue gagxos, which some do expound the Wisdom; fome Sensuality-some the Affection, some. the Desire. of the Flesh, is not subject to the Law of God.'' 4. Although there is no Condemnation for them ni that believe and are baptized, yer the Apostle ter. For if there be fuch an universal Corruption, then Original Sin can't consist in the bare Imitation of our first Parent Adam. Tis true, we do in Fact follow his Example; but that is the Effect of Original Sin, and not the thing it self. 'Tis true · also, that we might have finned, if Adam had not. done so before us : But Original Sin makes Actual' Tranfgrefsion necessary to those that are defiled with it ; so that in our present Circumstances we cannot wholly abstain from Sin, as we might well have done, if a Corruption had not been entail'd upon us.
doth confess, 'that Concupiscence and Lust "... hath of it self the Nature of Sin.
for a Tanda Origine at Auguft. De Nat prie
2. The First Proposition. The Words ftandeth not are in the Latin express’d by fitum eft. This being noted, -.. The Truth' of our Church's Account of thë Do
etrin of the Pelayians is evident from the express Words of that Heretic and St. Austin's Testimony, The Works of Pelagius are indeed almost all loft; bué St. Austin frequenily quotes him, particularly he has preserv'd these few Passages; which I Thali sgive you for a* Taft. In Adam peccale omnes, non propter peccatum nafcendi Origine atira&tum, fed propter imitationem, dictum est. Apud. D. Auguft. De Nat. 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 & Cæleftium de peccato Origin. lib. 2, leapis. Sicut jine svirtute, ità nós fine vitio procreari.
ibid. cap. 413. The foregoing. Passages St. Austin 'cites i froni Pelagius' himself. And the fanie Dofarin is attribuired to him and his Followers in Sti Huśtin's own Vords. Quantum autem ex aliis comperizi hoc ibi fentiunt, quod emors ista que illic commeimorata est; non fit corporis, quam nolunt Adam peccända meruiffe, fed anima quä in ipfo peccato fit : id ipsum peccaiúm, non propagatione in alios homines ex primo bomine, - fed imitatione tranfiille. -D. August, de peccat, Merit is doo Remiffione contra Pelagianos, lib. I. cap. 9, Aferentes ngo
hoc ideo diétum elle, quod Adam peccaverit primum, in.
Iwere easy to heap up more, Authorities; but
Now this Firft Proposition has two Branches in The First' is Negative, That Original Sin ftandech, not in the following of Adam, and therein our Church condemns, the Pelagians. The Second is Positive, That Original Sin is the Fault and Cor- . ruption of the Nature of every Man, that naturally is ingendred of the Ofspring of Adam, whereby.. Man is far gone from Original Righteousness, and
is of his own Nature inclined to Evil; fo that the · Flesh lufteth always contrary to the Spirit.'
I.begin with the latter. Compare the Ninth añid Tenth Questions of Turretin's Locus Nonus, with the whole Third Chapter, and the First Section of the Fourth Chapter of the Third Book of Limborch's System. You'll perceive, chat how much foever they differ about the Imputation of Adam's Sin. and the Explication of some Texts which are usually alleg'd to prove the universal Corruption of Mankind; yet they agree in this, that there is such an universal Corruption as our Church maintàins. And as Experience teaches us the Truth of what they jointly ailert; so some at least of those Texts which are examined by them, bear Witness to the same. Then subjoin the Twelfth and Thirteenth Chapters of the Second Volume of Dr. Fenkin's Reasonableness and Certainty of the Cbristian Religion
As for the former Branch of this First Propo sition, it is the necessary Consequence of the lat-,
The Second Proposition has perplex'd many ho nest Minds; for no other Reason, I am persuaded, but because they have not sufficiently consider'd what our Church asserts. I shall therefore offer some Hints.
Upon Supposition, that our Original Corruption had continued in full Force, without any such Restraint, as the Grace and good Providence of God do now, afford us; every Man would naturally and neceffarily grow worse and worse, and at length, become utterly harden'd by a Course of Sin ; in consequence of which he could not but have an utter Aversion to that God, in the Enjoyment of whom all rational Happiness consists. Such a Perfon therefore would be unavoidably miserable ; and if he continued ever in that State, would be everlastingly miserable. Nor could God himself hinder it, without changing the Man, from a State of inveterate Wickedness, to à State of sincere Holiness; which is contrary to the Supposition we' are now arguing upon.
From hence it' follows, that Original Sin doch: (that is, the Person infected therewith doth upon the account of it) deserve God's Wrath and Dam.