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Art. VIII. 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 Confubftantiality and joint Adoration of the Son and Spirit together with the Father, are the neceffary Confequences of the Unity of the Divine Nature.

3. As for the Athanafian Creed, the Propofitions to be believ'd are in Subftance the fame with those in the Apoftles and the Nicene Creeds. Wherefore I must once more refer to Bishop Pearfon. The true Senfe of the damnatory Sentences, &c. may be feen in Numb. 3.) of the Appendix to the Paraphrafe with Annotations on the Book of Common Prayer.

I think it proper to add, That when the Church fpeaks of the Apoftles, the Nicene, and the Athanafran Creeds, we are to understand the Whole of thofe Forms which fhe exhibits under thofe Names in her Liturgy. For 'tis 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 Conftantinopolitan Fathers, and has alfo with respect to the Filioque been interpolated by the Latin Church. 3. That 'tis probable the Latin Church has alfo interpolated the Athanafian Creed with refpect to the Filioque. This is certain, that there is a Difference between the Copies, relating to the Controverfy about the Proceffion; and that the Greeks contend with the Latins about the true Reading.cod

The Second Propofition is the manifeft Confequence of the Firft.

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Of Original or Birth Sin.

RIGINAL Sin ftandeth not in the following of

Ο 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; fo that the flesh lufteth always contrary to the fpirit; and therefore in every perfon. born into this world, it deferveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated, whereby the luft of the flesh, called in Greek pesunun sagxds, which fome do expound the wisdom, fome fenfuality, fome the affection, Jome the defire of the flesh, is not fubject to the law of God. And although there is no Condemnation for them that believe and are baptized, yet the Apostle doth confefs, that concupifcence and luft bath of it felf the nature of fin.

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 Righteoufnefs, and is of
his own Nature inclined to Evil, fo that the
Flesh lufteth always contrary to the Spirit.
2. Original Sin in every Perfon born into this
World deferves God's Wrath and Damnation.:
This Infection of Nature (viz. Original Sin)
doth remain, yea in them that are regenera-
ted, whereby the Luft of the Flesh, called in



Greek çemua gagnòs, which fome do expound the Wifdom, fome Senfuality, fome the Affection, fome the Defire of the Flesh, is not fubject to the Law of God.

4. Although there is no Condemnation for them that believe and are baptized, yet the Apoftle doth confefs, that Concupifcence and Luft - hath of it felf the Nature of Sin.

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The First Propofition. The Words ftandeth not are in the Latin exprefs'd by fitum eft. This being noted,

The Truth of our Church's Account of the Dotrin of the Pelagians is evident from the exprefs Words of that Heretic and St. Auftin's Teftimony. The Works of Pelagius are indeed almoft all loft; but St. Auftin frequently quotes him, particularly he has preferv'd thefe few Paffages; which I fhall give you for a Taft. In Adam peccaffe omnes, non propter peccatum nafcendi Origine attractum, 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 ob"fuiffe peccatum, non propagine, fed exemplo. Apud August. contra Pelagium & Cœlestium de peccato Origin. lib. 2. leapary. Sicut fine virtute, ità nos fine vitio procreari. ibid. cap. 41.The foregoing Paffages St. Austin Cites from Pelagius himself. And the fame Doarin bis attributed to him and his Followers in St Austin's own Words. Quantum autem ex aliis comperig boc ibi fentiunt, quod & mors ista que illic commeamorata est, non fit corporis, quam nolunt Adam peccando meruiffe, fed animæ quæ in ipfo peccato fit: & ipfum peccatum, non propagatione in alios homines ex primo homine, fed imitatione tranfiiffe. D. August, de peccat. Meritis & Remiffione contra Pelagianos, lib. 1. cap. 9. Afferentes 310


boc ideo dictum effe, quod Adam peccaverit primum, in quo de cætero quifquis peccare voluit, peccandi invenit exemplum: ut peccatum fcilicet non generatione ab illo uno in omnes homines, fed illius unius imitatione tranfiret. D. Auguft. de Nuptiis & Concupifcentia, lib. 2. cap. 27.1 cap.270 'Twere eafy to heap up more Authorities; but, thefe are fufficient.

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nob Now this First Propofition has two Branches The First is Negative, That Original Sin ftandeth, not in the following of Adam, and therein Church condemns the Pelagians. The Second is Pofitive That Original Sin is the Fault and Corruption of the Nature of every Man, that naturally is ingendred of the Ofspring of Adam, whereby.. Man is far gone from Original Righteoufnefs, and is of his own Nature inclined to Evil; fo that the Flefh lufteth always contrary to the Spirit.

I begin with the latter. Compare the Ninth and Tenth Queftions 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, Syftem. You'll perceive, that how much foever they differ about the Imputation of Adam's Sin, and the Explication of fome Texts which are ufually alleg'd to prove the univerfal Corruption of Mankind; yet they agree in this, .that there is fuch an univerfal Corruption as our Church maintains. And as Experience teaches us the Truth of what they jointly affert; fo fome at leaft of thofe Texts which are examined by them, bear witness to the fame. Then fubjoin the Twelfth and Thirteenth Chapters of the Second Volume of Dr. Jenkin's Reasonableness and Certainty of the Chriftian Religion.

As for the former Branch of this Firft Propo-. fition, it is the neceffary Confequence of the lat


Art. IX. ter. For if there be fuch an univerfal Corruption, then Original Sin can't confift in the bare Imitation of our firft Parent Adam. 'Tis true, we do in Fact follow his Example; but that is the Effect of Original Sin, and not the thing it felf. 'Tis true alfo, that we might have finned, if Adam had not done fo before us: But Original Sin makes Actual Tranfgreffion neceffary to thofe that are defiled with it; fo that in our prefent Circumftances we cannot wholly abftain from Sin, as we might well have done, if a Corruption had not been entail'd upon us.

The Second Propofition has perplex'd many honeft Minds; for no other Reafon, I am perfuaded, but because they have not fufficiently confider'd what our Church afferts. I fhall therefore offer fome Hints.

Upon Suppofition, that our Original Corruption had continued in full Force, without any fuch Reftraint, as the Grace and good Providence of God do now afford us; every Man would naturally and neceffarily grow worfe and worfe, and at length become utterly harden'd by a Course of Sin; in confequence of which he could not but have an utter Aversion to that God, in the Enjoyment of whom all rational Happiness confifts. Such a Perfon therefore would be unavoidably miferable; and if he continued ever in that State, would be everlastingly miferable. Nor could God himfelf hinder it, without changing the Man, from a State of inveterate Wickedness, to a State of fincere Holiness; which is contrary to the Suppofition we are now arguing upon.

From hence it follows, that Original Sin doth (that is, the Perfon infected therewith doth upon the account of it) deserve God's Wrath and Dam

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