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 Consubstantiality and joint Adoration of the Son and Spirit together with the Father, are the necessary Consequences of the Unity of the Divine Nature....

3. As for the Athanafian Creed, the Propofitions to be believ'd are in Substance the fame with those in the Apostles and the Nicene Creeds. Wherefore I must once more refer to Bishop Pearson. The true Sense of the damnatory Sentences, &c. may be seen in Numb. 3. of the Appendix to the Paraphrase with Annotations on the Book of Common 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 'tis well known, 1. That the Apostles Creed has receiv'd various Additions to the Original Form. 2. That the Nicene Creed was enlarg'd 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 Athanasian Creed with respect to the Filioque. This is certain, that there is a Difference between the Copies, relating to the Controversy about the Proceffion; and that the Greeks contend with the Latins about the true Reading.

1

The Second Proposition is the manifest Conse

quence of the First.

The NINTH ARTICLE.

Of Original or Birth Sin.

RIGINAL Sin standeth 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 righteousness, and is of his own nature inclined to evil; so that the flesh lufteth always contrary to the spirit ; and therefore in every person born into this 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 φρόνημα σαρκός, 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 although there is no Condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust bath of it felf the nature of fin.

This Article contains Four Propositions.
1. Original Sin standeth 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 Righteousness, and is of
his own Nature inclined to Evil, so that the
Flesh lusteth 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 regenera-
ted, whereby the Luft of the Flesh, called in
Greek

1

3

Greek φρόνημα σαρκός, which some do expound the Wisdom, fome Senfuality, some the Affection, some the Defire of the Flesh, is not subject to the Law of God.

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

The First Proposition. The Words standeth not are in the Latin express'd by fitum eft. This being noted,

- The Truth of our Church's Account of the DoStrin of the Pelagians is evident from the express Words of that Heretic and St. Austin's Testimony. The Works of Pelagius are indeed almost all loft; but St. Austin frequently quotes him, particularly he has preferv'd these few Passages, which I shall give you for a Taft. In Adam peccasse 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 obfuiffe peccatum, non propagine, fed exemplo. Apud August. contra Pelagium & Calestium de peccato Origin. lib. 2. teapar. Sicut fine virtute, ita nos fine vitio procreari. ibidiocap. 47.3. The foregoing Passages St. Austin Cites from Pelagius himself. And the fame DoArin bis patrributed to him and his Followers in Sti Austin's own Words. Quantum autem ex aliis comperiziboc ibi fentiunt, quod & mors ista quæ illic commemorata 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 tranfiffe. D. August, de peccat. Meritis & Remiffione contra Pelagianos, lib. 1. cap. 9. Afferentes

boo

hoc ideo dictum effe, quod Adam peccaverit primum, in. quo de cætero quisquis peccare voluit, peccandi invenit exemplum : ut peccatum fcilicet non generatione ab illo uno bomines, fed illius unius imitatione tranfiret. D. August. de Nuptiis & Concupifcentia, lib. 2. cap. 27. 'Twere easy to heap up more Authorities; but these are fufficient.

in omnes

Now this First Proposition has two Branches. The First is Negative, That Original Sin standeth. not in the following of Adam, and therein our Church condemns the Pelagians. The Second is Positive, 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 Righteousness, and is of his own Nature inclined to Evil; so that the Flesh lusteth always contrary to the Spirit.

I. begin with the latter. Compare the Ninth and 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, 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 universal Corruption of Mankind; yet they agree in this, that there is such an universal Corruption as our Church maintains. And as Experience teaches us the Truth of what they jointly affert; so some at least of those Texts which are examined by them, bear witness to the same. 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 First Propofition, it is the neceffary Consequence of the lat

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 alfo, that we might have finned, if Adam had not done so before us: But Original Sin makes Actual Tranfgreffion 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.

The Second Proposition has perplex'd many honest Minds; for no other Reason, I am perfuaded, but because they have not sufficiently confider'd what our Church afferts. I shall therefore offer fome Hints.

Upon Suppofition, 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 confifts. Such a Perfon therefore would be unavoidably miserable; and if he continued ever in that State, would be everlastingly miferable. Nor could God himself hinder it, without changing the Man, from a State of inveterate Wickedness, to a State of fincere Holiness; which is contrary to the Supposition we are now arguing upon.

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