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thefe; Pofteaquam Precepti facta est trans greffio confestim gratis deferente Divin, de corporum fuorum naditate confufi funt, unde etiam foliis ficulneis, quæ forte a perturbatis prima comperta funt, pudenda texerunt, qua prius eadem Membra erant, fed pudenda non eraut fenferunt ergo novam motum inobedientis I Carnis fua. tanquam reciprocam pænam inobedientia fua. (Ang, de Civitate Dei Lib. 13. Cap. 13.) i. e. After a Tranfgreffion of the Precept was committed, the Divine Grace

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for the Nakedness of their Bodies, whereupon they covered with Fig-leaves, which bagly they first intheir Perturbation met with their undecent Members, which before were the fame Members, but were not undecent they felt therefore a new Motion of their disobedient Flesh, as a reciprocal Punishment of their Dif obedience. DVS Medic Den

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Original Sin the natural Confequent of eating of the forbidden Fruit, and how? What Original Sin is? God cleared from being the Author of it. Actual Sin is excited by Original. All Mifertes incident to Man, as well as Sin are the bitter Fruit of the Tree of the Knowledg of Good and E

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Fter the Equability of Temper in the Bodies of our Common Pa rents was corrupted, (Sect. 5. Par. 4) the fame Objects, which had no power to move the fenfible Appetite of themselves before, more than was convenient, would nów raise a different Motion in it, by reafon the fame Caufes in a Subject diverfly difpofed will divery have different Effects. Wherefore fince there would be a perpetual Commerce between the Senfes of our firft Parents and corporal Agents from every hand, inceffantly almost beating on them with Objects grateful to the now corrupted fenfitive Ap petite, the Inequality of their Bodies Temper once begun, could not chufe but still continue. And in regard the Seed of Ge

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neration is an Extract from the Body, participating of the Nature and Qualities of it, the male. Difpofition of our Prime Proge-3 nitors Bodies (never to be restored to their primitive Constitution) would be tranfmitted by propagation to their Children, and from them to their Off-fpring, and fo fuc ceffively downward to the Worlds end.

20Wherefore fince we are convinced by conftant Experience that Mans Body, by reafon of its clofe Conjunction and Union: with the Soul, has fuch an Influence on' it, i that at certainly inclines it to all manner of Affections which the animal Parts excites it) to,except whenReafon prevails with the Will to refift the Motions of the fenfitive Apper tite,) (which cannot be while the Intellect is uncapable of the Exercife of Reason) 'tis manifeft that, deeing Children in they? Mothers Womb have not at all the use of Reason, there will begin their Souls an In-H clination or Habitude agreeable and corre-> fpondent to the Difpofition of their corpo- D real Part, which, in that it is begot and conceived of Seed iffuing from difordered. Bodies, will it felfbe in diforder, and thereby cause an unanswerable diforderly Difpofi-V tion in the fenfitive Faculty, inclining it to Objects of fense, and that again work a

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proportionable inordinate Habitude in the Will, which bereaving it of the due Inclination it ought to have towards the true Object of Felicity, caufes a Want of that Original Difpofition of Soul, which fhould and would have been in Children, if fo be Man had continued in the State of Integrity; which Want is that Malady of the Soul Men call Original Sin, or Privation of Onginal Righteousness, and is the Confequent, → in the manner above explain'd, of eating the forbidden Fruit.

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3. By this Explication of Original Sin, God is juftified, and cleared from all Sufpicion of being caufe: thereof; whereas, if the Sin of Adam was transferred to his Pos fterity, because their Wills are included) (as fome fay) in his, Ifee not how the Almighty could be cleared from being the Author of it. For fince the Wills of Children are not really and truly by Nature in the Wills of their Parents (for otherwife all Children fhould of Right be guilty of all the Sins of their Parents) the Wills of Adams Progeny could not be included in the Wip of Adam, unless God, in whofe Power the Wills of all Men are, would for his Prea fures fake have it fo. If therefore by Gods meer voluntary: Conftitution the Wills of

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Adams Pofterity be included in Adams Will, it follows, that by the fame Conftitution the Sin of Adam is his Pofterities Sin alfo, in that the very Reafon why the Sin of 4dam becomes the Sin of his Pofterity, is becaufe their Wills are voluntarily constituted by God in his Will, which, if it were true, would make God the Author of Original Sin. For a looola

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Object. If Original Sin be derived from Adam by Propagation, it cannot be a Privation of Original Righteoufness, becaufe Privation is, the meer want of a thing, and not a Pofitive/thing which may be pro pagated. no art and eidSalut, There are two things to be confi dered in Original Sin, an Habitude on Propeness in the Will, towards the Enjoy ment of the Creature, and a Want of Ori ginal Rightepufnels, or Difpofition of the Soul towards God, which it had by: Creation. Now although the, Want of OriginalRighteoufnefs be truly and properly Origi nal Sin (becaufe if there were no want of that, there would be no Original Unrighte‹ oufnefs) yet in that the native Habitude or Proneness of the Will towards the Greature: (Par. 2.) instead of God, is the reafoni why the Soul becomes deprived of Original)

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