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The

CAUSE OF GOD AND TRUTH.

Part 4

Chapter 3—Of Original Sin

Section 24—Ambrosius Mediolanensis. A.D. 380.

Ambrose of Milain abounds with testimonies to the doctrine of original sin, and the depravity and weaknesuman nature: “We have all,” says he,[1] “sinned in the first man, and through a succession of nature, a succeslso of the fault is transfused from one to all. Adam is in each of us, for in him human nature failed, because throne sin passed upon all.” Again[2] “The species of mankind may be considered in one: Adam was, and in him

were; Adam perished, et in illo omnes perierunt , and in him all have perished.” And in another place he says,[3]men are born under sin, quorum ipso ortis in vitio est , whose very beginning itself is in sin, according to Psalm 5And elsewhere he thus expresses himself:[4] “I am fallen in Adam, I am cast out of paradise in Adam, am deaAdam; how could he call me back, unless he had found me in Adam, as obnoxious to fault in him? A debt to death

ustified in Christ.” Once more, says he,[5]

“We are all begotten in bondage. Why dost thou assume the arrogancberty in a servile condition? Why dost thou usurp the titles of nobility, O servile inheritance. Thou knowest nothe fault of Adam and Eve has bound thee to servitude.” Yea, he says,[6] antequam nascamur maculamur conta‘before we were born we are spotted with the infection;’ and before the use of light we receive the injury original; we are conceived in iniquity;” with more that follows to the same purpose. It would be too tedioanscribe all the passages of this father which speak of this doctrine; I shall therefore refer the learned reader tolaces in the margin,[7] which he may consult at his leisure. Hence he frequently inculcates the inability of man tny good thing of himself, and the necessity of divine grace and assistance. “We often talk,” says he, [8] “of avoihis world; I wish the affection was as cautious and careful as the talk is easy; but what is worse frequentlyllurement of earthly lust creeps in, and a flood of vanities seizes the mind, that what you study to shun, that you tf, and roll over in your heart; which to beware of is difficult to men, to put off, impossible. Moreover, that this

matter rather of wish than affection, the prophet testifies, saying,  Incline my heart to thy testimonies, and not ovetousness: Non enim in potestate nostra est cor nostrum , ‘for our heart is not in our own power.’ Who is so ha

s always in his cart to ascend? But how can this be without divine help? Truly by no means, according to P4:5.” Again:[9] “Who can ascend from earthly things to heavenly, from the shadow to, clearness, from the exemo the inner chambers of truth, by human steps, sine divino ductu, without divine guidance?” And in another placays,[10] “Because human nature without divine aid is weak, it requires God a helper to heal it.” Elsewheays,[11] “Neither can any say, that man can procure more for himself than what is bestowed upon himby a dift.” Having mentioned the complaint and conduct of the apostle Paul, in Romans 7:23-25, he makesbservation,[12] “that if he that was stronger did not commit himself to his own strength, that he might escapeody of death, but sought help from Christ, quid nos facere oportet infirmiores , what should we do who are mnfirm?” He ascribes men’s having a will to that which is good, and the beginning of every good action, unto God. hat follows Christ,” he observes,”[13] “being asked why he should be a Christian, may answer, it seemed good to

which, when he says, he does not deny that it seemed good to God; a Deo enim preparatur voluntas hominum, ‘fowill of men is prepared by God;’ for that God is honored by a saint is owing to the grace of God.” Again:[14] “youhat everywhere the power of God cooperates with human endeavors; no man can build any thing without the L

emo quidquam incipere sine Domino, no man can begin, any thing without the Lord.” As for man in a stanregeneracy, Ambrose was so far from supposing that he has a free will to that which is good, that he representsn a state of bondage and slavery; “The soul.” says he,[15] “is fastened as with nails to corporal pleasures, and whs once immersed in earthly lusts, it sticks fast, so that it is difficult, to fly back on high, front whence it descends,avore Dei, without the grace of God.” Again:[16] “Every passion is servile, for he that commits sin is the servanin; and what is worse, multorum servus est , ‘he is the servant of many;’ he that is subject to vices has given himp to many lords, so that he can scarcely come out of the service.” Once more: [17] “He that is in sin cannot be sae free, but a servant, whom the grievous bonds of sin hold.” I do not remember that either Vossius or Dr. Whitbyither produced or referred to one single passage in this father in favor of free will.

ENDNOTES:

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1] Apolog. David. 2, c. 12, p. 519, 520.

2] In Luc. 1. 7, p. 169.

3] De Poenitent. 1. 1, c. 3, p. 388.

4] De Fide Resurrect. In obit. satyr, p. 322.

5] De Jacob. 1. 1, c. 3. p. 314.

6] Enarr. In Psalm 1. p. 835.

7] De Noe, c. 12, p. 194; de Jacob, 1. 1, c. 3, p. 313; Apolog David. l, c. 5, p. 496, et c. 8, p. 512; de Tobia, c. 6, p. 589, c. 23, p. 601; Ena

salm 48, p 825, 826, in Psalm 119. Zad. p. 1052, Koph, p. 1057, Res. p. 1065; in Luc. 1. 4. p. 72, 1. 7, p. 133; de Initiaud. c. 6, p. 347; vide

n Aug. contr, duas Epist. Pelag. 1. 4, c. 11.

8] De Fuga Seculi. c. 1, p. 351.

9] Enarr. In Psalm 119. Gimel, p. 894.

10] Expos. in Isaiah apud Aug. contr, duas Epist. Pelag. 1. 4, c. 11.

11] De Paradiso, c. 5, p. 116.

12] De Abraham, 1. 2, c. 6, p. 251.

13] In Luc. 1. 1, p. 8.

14] Ibid.1. 2, p. 88.

15] Ibid. 1.4, p. 71.

16] De Jacob. 1. 2. c. 3 p 327.

17] Enarr. in Psalm 36, p. 689.