Book Second · Chapter 1 · Through The Fall And Revolt Of Adam, The Whole Human Race Made Accursed And Degenerate. Of Original Sin. · 3

9. I have said, therefore, that all the parts of the soul were possessed by sin, ever since Adam revolted from the fountain of righteousness. For not only did the inferior appetites entice him, but abominable impiety seized upon the very citadel of the mind, and pride penetrated to his inmost heart (Rom. 7:12; Book 4, chap. 15, sec. 10-12), so that it is foolish and unmeaning to confine the corruption thence proceeding to what are called sensual motions, or to call it an excitement, which allures, excites, and drags the single part which they call sensuality into sin. Here Peter Lombard has displayed gross ignorance (Lomb., lib. 2 Dist. 31). When investigating the seat of corruption, he says it is in the flesh (as Paul declares), not properly, indeed, but as being more apparent in the flesh. As if Paul had meant that only a part of the soul, and not the whole nature, was opposed to supernatural grace. Paul himself leaves no room for doubt, when he says, that corruption does not dwell in one part only, but that no part is free from its deadly taint. For, speaking of corrupt nature, he not only condemns the inordinate nature of the appetites, but, in particular, declares that the understanding is subjected to blindness, and the heart to depravity (Eph. 4:17, 18). The third chapter of the Epistle to the Romans is nothing but a description of original sin; The same thing appears more clearly from the mode of renovation. For the spirit, which is contrasted with the old man, and the flesh, denotes not only the grace by which the sensual or inferior part of the soul is corrected, but includes a complete reformation of all its parts (Eph. 4:23). And, accordingly, Paul enjoins not only that gross appetites be suppressed, but that we be renewed in the spirit of our mind (Eph. 4:23), as he elsewhere tells us to be transformed by the renewing of our mind (Rom. 12:2). Hence it follows, that that part in which the dignity and excellence of the soul are most conspicuous, has not only been wounded, but so corrupted, that mere cure is not sufficient. There must be a new nature. How far sin has seized both on the mind and heart, we shall shortly see. Here I only wished briefly to observe, that the whole man, from the crown of the head to the sole of the foot, is so deluged, as it were, that no part remains exempt from sin, and, therefore, everything which proceeds from him is imputed as sin. Thus Paul says, that all carnal thoughts and affections are enmity against God, and consequently death (Rom. 8:7).

10. Let us have done, then, with those who dare to inscribe the name of God on their vices, because we say that men are born vicious. The divine workmanship, which they ought to look for in the nature of Adam, when still entire and uncorrupted, they absurdly expect to find in their depravity. The blame of our ruin rests with our own carnality, not with God, its only cause being our degeneracy from our original condition. And let no one here glamour that God might have provided better for our safety by preventing Adam's fall. This objection, which, from the daring presumption implied in it, is odious to every pious mind, relates to the mystery of predestination, which will afterwards be considered in its own place (Tertull. de Præscript., Calvin, Lib. de Predest). Meanwhile let us remember that our ruin is attributable to our own depravity, that we may not insinuate a charge against God himself, the Author of nature. It is true that nature has received a mortal wound, but there is a great difference between a wound inflicted from without, and one inherent in our first condition. It is plain that this wound was inflicted by sin; and, therefore, we have no ground of complaint except against ourselves. This is carefully taught in Scripture. For the Preacher says, "Lo, this only have I found, that God made man upright; but they have sought out many inventions," (Eccl. 7:29). Since man, by the kindness of God, was made upright, but by his oven infatuation fell away unto vanity, his destruction is obviously attributable only to himself (Athanas. in Orat. Cont. Idola).

11. We say, then, that man is corrupted by a natural viciousness, but not by one which proceeded from nature. In saying that it proceeded not from nature, we mean that it was rather an adventitious event which befell man, than a substantial property assigned to him from the beginning. We, however call it natural to prevent any one from supposing that each individual contracts it by depraved habit, whereas all receive it by a hereditary law. And we have authority for so calling it. For, on the same grounds the apostle says, that we are "by nature the children of wrath," (Eph. 2:3). How could God, who takes pleasure in the meanest of his works be offended with the noblest of them all? The offence is not with the work itself, but the corruption of the work. Wherefore, if it is not improper to say, that, in consequence of the corruption of human nature, man is naturally hateful to God, it is not improper to say, that he is naturally vicious and depraved. Hence, in the view of our corrupt nature, Augustine hesitates not to call those sins natural which necessarily reign in the flesh wherever the grace of God is wanting. This disposes of the absurd notion of the Manichees, who, imagining that man was essentially wicked, went the length of assigning him a different Creator, that they might thus avoid the appearance of attributing the cause and origin of evil to a righteous God.

substance de l'ame paternelle, veu que c'est en l'ame que reside le peché originel." That is, whether the soul of the child is derived from the substance of the soul of the parent, seeing it is in the soul that original sin resides.

spirituelle qui les serviteurs de Diu ont du S. Esprit, mais de la generation charnelle qu'ils ont d'Adam." Children descend not from the spiritual generation which the servants of God have of the Holy Spirit, but the carnal generation which they have of Adam.

Ep. 53.

Original.

fait redevables au jugement de Dieu, ce ne'st pas a dire que nous soyons innocens, et que sans avoir merité aucune peine nous portions la folleenchere de son peché: mais pourceque par sa transgression nous sommes tous enveloppés de confusion, il est dit nous avoir tous obligez." For when it is said, that by Adam we are made liable to the judgment of God, the meaning is, not that we are innocent, and that without having deserved any punishment, we are made to pay dear for his sin, but because by his transgression we are covered with confusion, he is said to have bound us.

Merit. et Remiss Lib. 3 cap. 8.

monstrer que c'est plutot une qualité survenue ? l'homme qu'une proprieté de sa substance, laquelle ait eté dés le commencement enracinée en lui;"--we deny that is is of nature, in order to show that it is rather a quality superadded to man than a property of his substance, which has been from the beginning rooted in him.