![]() ![]() I am indeed sorry, your Lordship is thus haunted with objections about the question of original sin but because you are pleased to hand them to me, I cannot think them so inconsiderable, as, in themselves, they seem for what your Lordship thinks worthy the reporting from others, I must think are fit to be answered and returned by me. I PERCEIVE that you have a great charity to every one of the sons of the church, that your Lordship refuses not to solicit their objections, and to take care that every man be answered, that can make objections against my doctrine but as your charity makes you refuse no work or labour of love so shall my duty and obedience make me ready to perform any commandment, that can be relative to so excellent a principle. Now that the work may prosper under your hands, to the manifestation of God's glory, the edification of the church, and the satisfaction of all good Christians, is the hearty prayer of, ![]() If you take into consideration the covenant made between Almighty God and Adam as relating to his posterity, it may conduce to the satisfaction of those, who urge it for a proof of original sin. Anima enim inficitur à carne per colligantiam, quum unitą carni traxit ad se alterius proprietates P." "Peccatum originale per corruptionem carnis, in anima fit : in vase enim dignoscitur vitium esse, quo vinum acescit." ![]() Contrarium est hæresis Pelag., unde peccatum, quod sic à primo parente derivatur, dicitur originale sicut peccatum, quod ab animâ derivatur ad membra corporis, dicitur actuale."-" Sicut peccatum actuale tribuitur alicui ratione singularis persona: ita peccatum originale tribuitur ratione naturæ corpus infectum traducitur, quia persona Adæ infecit naturam, et natura infecit personam. Prosperus respondet ad articulum Augustino falsò impositum omnes homines prævaricationis reos, et damnationi obnoxios nasci periturosque, nisi in Christo renascamur, asserimus"."-" Secundum fidem catholicam tenendum est, quod primum peccatum primi hominis originaliter transit in posteros, propter quod etiam pueri, mox nati, deferuntur ad baptismum, ab interiore culpâ abluendi. Quid potest, aut potuit nasci ex servo, nisi servus? ideo sicut omnis homo ab Adamo est, ita et omnis homo per Adamum servus est peccati "."- "Falluntur ergo omnino, qui dicunt mortem solam, non et peccatum transiisse in genus humanum. Hominem peccatum intravit in mundum ' quod qui negat, negat profectò nos esse mortales quoniam mors est pœna peccati, sequitur, necesse est, pœna peccatum."-Sola gratia redemptos discernit à perditis, quos in unam perditionis massam concreverat, ab origine ducta, communis contagio'.' "Concupiscentia carnis peccatum est, quia inest illi inobedientia contra dominatum mentis. Austin is so frequent, so full and clear, in his assertions, that his words and reasons will require your most judicious examinations, and more strict weighing of them he saith, "Scimus, secundùm Adam, nos primâ nativitate contagium mortis contrahere nec liberamur à supplicio mortis æternæ, nisi per gratiam renascamur in Christo "."" Peccatum à primo homine in omnes homines pertransiit, etenim illud peccatum non in fonte mansit, sed pertransiit" "and"Ubiste invenit? venundatum sub peccato, trahentem peccatum primi hominis, habentem peccatum antequam possis habere arbitrium."-" Si infans unius diei non sit sine peccato, qui proprium habere non potuit, conficitur, ut illud traxerit alienum de quo Apostolusi,' Per unum Gregory, "Sine culpâ in mundo esse non potest, qui in mundum cum culpâ venit."-But St. Ambrose," Manifestum est omnes peccasse in Adam, quasi in massâ ex eo igitur cuncti peccatores, quia ex eo sumus omnes " and St. Jerome saying, “In Paradiso, omnes prævaricati sunt in Adamo."-And St. I confess, I find not the fathers so fully and plainly speaking of original sin, till Pelagius had puddled the stream: but, after this, you may find St. which are urged by some ancients and to remember, how often he calls concupiscence sin whereby it is urged, that although baptism take away the guilt, as concretively redounding to the person,-yet the simple abstracted guilt, as to the nature, remains: for sacraments are administered to persons, not to natures. ![]()
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