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

Reasons to evince the Positive part of Original Sin.

Reasons to evince the Positive part of Original Sinne.

Now that we are to judge of it thus, will appear from Scripture, upon these grounds:

NOw that we are to judge of it thus, will appear from Scripture, upon these grounds:

First, The names that the Scripture attributeth to it, compel us to think of it, as more than a m•er bare simple privation, for in the Text it is called Flesh, in other places Lust, the Old man, the Body of sin, which emphatical expressions are for this end to make us conceive of the deep and most real pollution it bringeth upon us: Insomuch that we are not to extenuate and diminish the nature of it, but as the scope of the Scripture is to aggravate it under the most substantial and powerful names that are, so we also are accordingly to judge of it. It is true, Illyricus out of a vehement opposition to Papists and Synergists, did wring the Scripture till blood came out of it in stead of milk; for he would understand these places mentioned about original sin almost literally, as if sin were our very substance and essence, whereas if he had gone no further, then to say, that the Scripture by these names doth intend not only the mere privation of good by this original pollution, but also a positive proneness, and a continual activity unto all evil, than he had hit the mark. The Scripture Names then are only considerable, for the holy Ghost doth not use them in vain, but thereby would startle and amaze us, that we may consider that we are without, and what evil doth abide in us.

First, The names that the Scripture attributeth to it, compell us to think of it, as more than a mer bare simple privation, for in the Text it is called Flesh, in other places Lust, the Old man, the Body of sinne, which emphatical expressions are for this end to make us conceive of the deep and most real pollution it bringeth upon us: Insomuch that we are not to extenuate and diminish the nature of it, but as the scope of the Scripture is to aggravate it under the most substantial and powerfull names that are, so we also are accordingly to judge of it. It is true, Illyricus out of a vehement opposition to Papists and Synergists, did wring the Scripture till bloud came out of it in stead of milk; for he would understand these places mentioned about original sinne almost literally, as if sinne were our very substance and essence, whereas if he had gone no further, then to say, that the Scripture by these names doth intend not onely the meer privation of good by this original pollution, but also a positive pronenese, and a continual activity unto all evil, than he had hit the mark. The Scripture Names then are only considerable, for the holy Ghost doth not use them in vain, but thereby would startle and amaze us, that we may consider that we are without, and what evil doth abide in us.