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THe first is that of Flaccius Illyricus, who because the Scripture useth such concrete and substantive terms about original sinne, calling it a man, a body, therefore he erred in a contrary extremity to the Pelagians; and some Pontificians, making original sinne not to be an accident, but the essence and sub∣stance
of the soul; but of this more when we come to search out the nature of it; only you must know, that original sinne is not the substance of a man, but an universal disease adhering to it; as the Leprosie in a Leper, it's not his body, it's not his corpulent essence; the body is one thing, the Leprosie is another thing; and thus in man, his soul and body are one thing, his original corruption is ano∣ther thing: Though as in an universal Leprosie, you cannot touch one part of the body, but it is infected; so neither can we name one part of the soul, but it is polluted; we must therefore distinguish between nature and sinne, to avoid Flac∣cianism; yet we must not separate or divide one from the other, to avoid Pela∣gianism; but of this more in its time.
Secondly, We must not conceive that it's called the Old man, because of any impotency or weakness, as if it were not able to put forth into vigorous acts and lively lustings of sinne, as old men have all their natural strength and vigour de∣caying: No, though it be called the Old man in us, yet it's constantly working, drawing aside, captivating and enflaming of us, yea making warre daily against any thing of God within us.
These things premised, let us consider, why the Scripture giveth it such a name, for it might seem a very harsh exposition, to call that which is an accident or a quality in a man, by the name of an Old man.