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

His second reason is no less nocent, The cause of iniquity is not, because nature is originally corrupted, but because Gods Laws command such things, which are a restraint to the indifferent, and otherwise lawful inclinations of nature (Idem ibidem pag. 415) so that our unwillingness and averseness cometh by occasion of the law coming cross upon our nature, not because our nature is contrary to God, but because God was pleased to superinduce some Commandments contrary to our nature; if God had commanded as to eat the best meats, and drink the richest wines, as long as they could please us, I suppose original sin would not be thought to have hindered us from obedience. Thus he in a most profane and unsavoury manner. For

His second reason is no less nocent, The cause of iniquity is not, because nature is originally corrupted, but because Gods Lawes command such things, which are a restraint to the indifferent, and otherwise lawfull inclinations of nature (Idem ibidem pag. 415) so that our unwillingness and averseness cometh by occasion of the law coming cross upon our nature, not because our nature is contrary to God, but because God was pleased to superinduce some Commandments contrary to our nature; if God had commanded as to eat the best meats, and drink the richest wines, as long as they could please us, I suppose original sinne would not be thought to have hindered us from obedience. Thus he in a most prophane and unsavoury manner. For

First, Here again God is made the occasion of all the universal impiety in ⟨p. 454⟩mankind: man may plead, my nature is good, my inclinations are lawful, but God hath superinduced austere commands, he maketh those things sins, which would not have been sins; Thus this man doth directly teach the world to lay all their wickedness upon God, he is an hard master, he is too severe, otherwise our natures would do well enough. But

First, Here again God is made the occasion of all the universal impiety in ⟨p. 454⟩