2 04. h Yitiurn ill;sd 1 defeaus eß von peccatum. Cor. cont.Molin.c.8 ad 4. p.rs8. i gratia Chrift.c. r q.. k Exam. Gen. C.7 Ja1.86,p,8. Pelas apaad. Au. Denatzsra & gratia C. I Z I Exam. Cen. c. ç.fl.f7 8. m ibid.c.7, ful, 848, e'a Pelag. apud Aug. cant, lui 1. 3 .p. t Z. nlbid.in Exam o Exam. c,7, fu1.8g.86. The finf ulneffe of Sinne. the Law would have ceafed ; and where there is r.o Law, there is no t ranfgrefíion; not for the want of righteoufner becaufe that was in Adam Irinr,:lfc hut a punifhment, and in his pof'leritie neither a ±ini'.4?. nor a punilhment, butonly a condition of nature ; not for habïtuallconcu- pifsence, becaufe though it bee a t, difeafe and infirmitie, yet it is no finn , both because the being of it is connatu- rall and neceffat le,and the operation of it inevi able and unpreventable for want of that bridle of fupernaturall righteoufnefìe which was appointed to keepe it in. Lit ly,not for e"4dams fin imputed, being committed by another mail will, ü could be no mans fin but his that committed it. So that now upon : hefe premifles we are to invert the ApoiiL;s words;'By one man, namely by Adam, thine en- tred irstj the world, upon all his pofleritie and death by fin , by one man , namely, by Chrilt ( tangaam per canfam fine qua non) tinne returned in To the world up- on all e."fäam! pof}eritie, and with finne, the worfi of ail deaths, namely hellilh torments, which without him fhouhì not have beene at all. O how are wee bound to praife (god, and recount with all honour the memo - iie of thofe worthies who compiled Our Articles, which ferve as an hedge to keepe out this impious and mortiferous dottrine ( as Fulgentius cals it) from the Church of England, and fuffers not Pelagius to returne into his owne countrey.. There arc but three maine arguments that I can meet with to colour this herefie, and two of them were the Relagians of old.. Firfi, k that which is naturali and by confequence neccifarie and unavoidable, cannot be fin ; r O riginall fin is natural), neceffary, and unavoidable ; therefore it is no fin. Secondly,.thac which is not volun- tarie cannot be. finfull, n Originali lin is not volunta- !fie ; therefore not finfull. Thirdly, no ° Lin is immedi- Iately caused by God ; but originall tin, being the priva- tion
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