A treatise of original sin ... proving that it is

First, The heinousness of it doth appear (as heretofore hath been hinted) In that it is not like any actual sin, that hath its proper specific guilt, and so is opposite to one virtue only, and thereby doth contaminate but one power of the soul; but it is the universal dissolution and deordination of all the parts of the soul. Uncleanness hath the guilt of that sin only, and is opposed to that particular grace of chastity, and so of every sin else; but now this hereditary defilement is contrary to that original righteousness God created man in, and as that was not one single habit of grace. but the system of all; Thus original sin is not one particular sin, but the comprehension of all; It is the sin of the mind, of the will, of the affection, of the body, of the whole man; so that as when we would aggravate the goodness of God, we say, all the particular respective goodnesses in the creatures are eminently contained in God, so we may say, all the particular pollutions, and guilt which is in respective sins is eminently contained in this; so that if there could be a summum malum in man, (though that is impossible, because malum morris fundatur in bono naturae) this original sin would be it: Look upon this original sin then, as the deordination of the whole man, as that which maketh every part of thee sinful and cursed, as that which maketh thee to bear the image of a Devil, who once hadst the glorious and holy Image of God.

First, The hainousness of it doth appear (as heretofore hath been hinted) In that it is not like any actual sinne, that hath its proper specifical guilt, and so is opposite to one vertue only, and thereby doth contaminate but one power of the soul; but it is the universal dissolution and deordination of all the parts of the soul. Vncleanness hath the guilt of that sinne only, and is opposed to that particular grace of chastity, and so of every sinne else; but now this hereditary defilement is contrary to that original righteousness God created man in, and as that was not one single habit of grace. but the systeme of all; Thus original sinne is not one particular sinne, but the comprehension of all; It is the sinne of the mind, of the will, of the affection, of the body, of the whole man; so that as when we would aggravate the goodness of God, we say, all the particular respective goodnesses in the creatures are eminently contained in God, so we may say, all the particular pollutions, and guilt which is in respective sinnes is eminently contained in this; so that if there could be a summum malum in man, (though that is impossible, because malum moris fundatur in bono naturae) this original sinne would be it: Look upon this original sinne then, as the deordination of the whole man, as that which maketh every part of thee sinfull and cursed, as that which maketh thee to bear the image of a Devil, who once hadst the glorious and holy Image of God.