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

WE proceed to clear this Truth in several Propositions, which also will be as antidotes for the most part, against so many respective errors in this Point. And

VVE proceed to clear this Truth in several Propositions, which also will be as antidotes for the most part, against so many respective errors in this Point. And

First, By lust here in the Text, we are not to understand that particular libidinous disposition in men, whereby they are carried out in a wanton or unclean manner, as we in our English phrase do for the most part limit it. For the Apostle doth comprehend far more, Rom. 7. in that command, Thou shalt not lust, or covet; neither is this lust to be restrained only to the sensitive and carnal part of a man; as if lust were not chiefly in the reason, and the will of a man, according to Scripture-language. Lust doth comprehend the deordination of the sublime and rational part in a man. Therefore those Papists who do limit lust only to the sensual part, are wholly ignorant of the extension of original sin, and the diffusion of it self through the chiefest parts of a man. Hence it is justly to be censured, that the late Annotator on this Text, doth in his paraphrase join with the most erroneous of the Popish party: for by lust he understands our treacherous sensual appetite, which being impatient of sufferings, suggests some sensitive carnal baits, and so by them enticeth him. And in the verse following, he again paraphraseth, When consent is joined to the invitation of the sensual part, against the contrary dictates of his reason, and the Spirit, then that, and not the affliction or temptation, begetteth sin.—Thus he. But we may meet with a more sound and orthodox explication, I say not in Whitaker and other Protestant Authors, who conflict with the Papists in this point; but even in Estius the Papist, who doth ingenuously acknowledge, That because the Apostle is here speaking of the original of all sin, spiritual sins as well as carnal; it cannot be limited to the sensitive appetite. Do not the sins of the mind arise from our lusts within us? Do not the Devils sin from the lust within them, and yet they have no sensitive appetite? And when the Apostle,