Original sin therefore most probably seemeth to arise by Emanation, partial in the parts, total in the whole; from Mans Nature as guilty, forsaken, and accursed by God for the sin of Adam. And from the parts not considered absolutely in themselves, but by virtue of their concurrence and Union, whereby both make up one compounded Nature. Though then the Soul be a partial subject or seat of Original sin; yet we have not our sin and our soul from one Author; because sin follows not ⟨p. 399⟩the part, but the Nature whole and entire. And though we have not from our Parents Totum naturae, yet we have totam naturam, we have our whole nature, though not every part of our nature. Even as whole Christ was the Son of Mary, who therefore by virtue of the Communication of properties in Christ, is justly called [Greek or Hebrew], the Mother of God, against the Nestorians in the Council of Chalcedon. Though in regard of his divine Nature, he was without beginning; & the reason is, because the integrity of Nature ariseth from the Union of the two parts together, which is perfected by Generation; so then we say that Adam is the Original, and meritorious cause. Our next Parents, the instrumental and immediate cause of this sin in us, not by way of Physical Emission or Transmigration of sin from them to us, but by secret contagion, as S. Augustine speaks.1 For having in the Manner aforesaid from Adam by our Parents received a nature, most justly forsaken by God, and lying under the Guilt and Curse of the first prevarication, from this Nature thus derived, as guilty and accursed doth immediately and intimately flow Habitual pollution. So then Habitual Concupiscence is from Adam alone meritoriously by reason of his first prevarication. From Adam by the mediation of our Parents seminally by natural generation. And from Nature generated not as Nature, but as in Adam guilty, forsaken and accursed, by secret and ineffable Resultancy and Emanation. This is that which I conceive of this Great difficulty, not ⟨p. 400⟩unmindful in the mean time of that speech of2 S. Augustine, That there is nothing more certain to be known, and yet nothing more secret to be understood than Original sin. For other Arguments to prove the Traduction of the Soul, they are not of such moment; And therefore I pass them by, and proceed to the consideration of the Soul in its Nature.
Originall sinne therefore most probably seemeth to arise by Emanation, partiall in the parts, totall in the whole; from Mans Nature as guilty, forsaken, and accursed by God for the sinne of Adam. And from the parts not considered absolutely in themselves, but by vertue of their concurrence and Vnion, whereby both make up one compounded Nature. Though then the Soule be a partiall subject or seat of Originall sinne; yet wee have not our sinne and our soule from one Author; because sinne followes not ⟨p. 399⟩the part, but the Nature whole and entire. And though we have not from our Parents Totum naturae, yet we have totam naturam, wee have our whole nature, though not every part of our nature. Even as whole Christ was the Son of Mary, who therefore by vertue of the Communication of properties in Christ, is justly called 〈non-Latin alphabet〉, the Mother of God, against the Nestorians in the Councell of Chalcedon. Though in regard of his divine Nature, he was without beginning; & the reason is, because the integrity of Nature ariseth from the Vnion of the two parts together, which is perfected by Generation; so then wee say that Adam is the Originall, and meritorious cause. Our next Parents, the instrumentall and immediate cause of this sinne in us, not by way of Physicall Emission or Transmigration of sinne from them to us, but by secret contagion, as S. Augustine speaks.1 For having in the Manner aforesaid from Adam by our Parents received a nature, most justly forsaken by God, and lying under the Guilt and Curse of the first praevarication, from this Nature thus derived, as guilty and accursed doth immediately and intimately flow Habituall pollution. So then Habituall Concupiscence is from Adam alone meritoriously by reason of his first praevarication. From Adam by the mediation of our Parents seminally by naturall generation. And from Nature generated not as Nature, but as in Adam guilty, forsaken and accursed, by secret and ineffable Resultancy and Emanation. This is that which I conceive of this Great difficulty, not ⟨p. 400⟩unmindfull in the meane time of that speech of2 S. Augustine, That there is nothing more certaine to be knowne, and yet nothing more secret to be understood than Originall sinne. For other Arguments to prove the Traduction of the Soul, they are not of such moment; And therefore I passe them by, and proceed to the consideration of the Soule in its Nature.
- 1Contr. Julian. l. 5. c. 14.Contr. Iulian. l. 5. c. 14.
- 2Nihil peccato originals ad praedicandum notius, nihil ad intelligendum secretius. Au•. dc morb. Eccles. cap. 22.
