Speculum theologiæ in Christo, or, A view of some divine truths which are either…

The other is this, We have an inordination, and inherent pravity in us; this depends upon the former. All habitual sin, hath an essential relation to some actual sin precedent; no man can can be a sinner habitually, who is totally free from actual sin. If we had not in some sense sinned in Adams sin, we could not have been habitually vitiated by it. At first man was an excellent creature, sparkling with a divine image of knowledge and righteousness; all was in harmony, the rational powers of the Soul were subordinate to God their Creator; the sensitive powers were subject to the rational; in every part there was a just decorum: But upon the fall, which was interpretatively ours, the Crown fell from our head, the Glory of the Divine Image departed, the Soul became naked, the very shame of the body told it, that the primitive rectitude was wanting; darkness fell upon ⟨p. 217⟩the Mind, the once region of light; bondage and impotency fell upon the Will, the once seat of power and liberty; all was out of frame: The rational powers turned rebels to God; the sensitive were all in a mutiny against the rational. There was in us a pravity, an horrible propensity to all manner of iniquity; a Belial-heart, such as is evil, and only evil, and that continually. This pravity runs parallel with our being and humanity; it overspreads the whole Fabric of our nature, and so adheres to it, that even in the Saints it is not utterly extinct till the last breath; nor totally cleansed away, till the Clay-walls of the body fall into the grave. This is the [Greek or Hebrew], the conceiving-lust; the womb where all iniquity is formed. This is the Grave or Sheol in man, which in its unreasonable desires never hath enough. This is that Concupiscence, which, as the Rabbins say, doth aedificare inferos, make and build an Hell for men. Now that there is such an inordination and inherent pravity in us, doth easily appear by the following Considerations.

The other is this, We have an inordination, and inherent pravity in us; this depends upon the former. All habitual sin, hath an essential relation to some actual sin precedent; no man can can be a sinner habitually, who is totally free from actual sin. If we had not in some sense sinned in Adams sin, we could not have been habitually vitiated by it. At first man was an excellent creature, sparkling with a divine image of knowledg and righteousness; all was in harmony, the rational powers of the Soul were subordinate to God their Creator; the sensitive powers were subject to the rational; in every part there was a just decorum: But upon the fall, which was interpretatively ours, the Crown fell from our head, the Glory of the Divine Image departed, the Soul became naked, the very shame of the body told it, that the primitive rectitude was wanting; darkness fell upon