The right method for a settled peace of conscience, and spiritual comfort in 32…

If you say, Sure these can be no sins because we are not willing of them, and there is no more sin then there is will in it. I answer, 1. We were in Adam willing of that sin which caused them. 2. We are in some degree inclining in our Wills to sin, though God have that prevalent part and determination, which in comparative cases doth denominate them. 3. The Understanding and Will may be most heinously guilty where they do not consent, in that they do not more strongly ⟨p. 261⟩dissent, and more potently and rulingly command all the subject Faculties. And so a Negation of the Wills act, or of such a Degree of it, as is necessary to the Regiment of the sensual part, is a deep guilt, and great offence, and it may be said, that there is Will in this sin. It is morally or reputatively voluntary, though not naturally: because the Will doth not its office when it should: As a man is guilty of voluntary murder of his own child, that stands by and seeth his servant kill him, and doth not do his best to hinder him. I would this were better understood by some Divines: For I think that the commonest guilt of the Reason and Will in our actual sins, is by Omission of the exercise of their Authority to hinder it: And that most sins are more brutish, as to the true efficient cause, then many imagine; and yet they are humane or moral Acts too, and the soul nevertheless guilty; because the commanded Faculties performed not their office, and so are the Moral or Imputative causes, and so the great culpable causes of the fact. (But I am drawn nearer to Philosophy and points beyond your reach then I intended: a fault that I must be still resisting in all my Writings, being ⟨p. 262⟩upon every occurring difficulty carried to forget my subject, and the capacity of the meanest to whom I write: But what you understand not pass over and go to the next.

If you say, Sure these can be no sinnes because we are not willing of them, and there is no more sin then there is will in it. I answer, 1. We were in Adam willing of that sin which caused them. 2. We are in some degree inclining in our Wils to sin, though God have that prevalent part and determination, which in comparative cases doth denominate them. 3. The Understanding and Will may be most hainously guilty where they do not consent, in that they do not more strongly ⟨p. 261⟩