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

First, That these motions to sin may be divided according to the subject they are in. Now the powers of the soul are usually divided into the apprehensive and appetitive; the cognitive and affective; that is, either such as know or understand, or such as are carried out by love and desire. These are the Jachin and Beaz (as it were) the two pillars of the temple of the soul; and respectively to these two, so are the stirrings of sin within us. In the mind, or knowing part of the soul, the workings of sin are by apprehensions and thoughts; In the affective part, by way of delight and love. And in both these the heart of a godly man is many times sadly exercised. For thoughts, How many vain, idle, foolish ones do arise in his soul, like the sand upon the sea-shore? The flies and Locusts in Egypt did not more annoy then these do molest and trouble a gracious heart. These thoughts come like so many swarms upon thee before thou hast time to recollect thy self. They are got into the souls closet, before they were ever perceived knocking at the door. Nay these thoughts are not only roving, wandering and restless, but sometimes horrid black ones, blasphemous, atheistical, diabolical; which put the soul into an holy trembling, and they know not what to do; they think none like them, no such vile wretches in the world, as they are. Indeed there are blasphemous injections of Satan, such as are suggested to the soul importunately by him, to which the soul giveth no consent, but like the maid in the judicial Law, that was ready to be ravished, crieth out against them; or as the people, when they heard Rabshakeh rail and blaspheme the God of Israel so horribly, They answered him not a word. Thus the people of God in such temptations give no consent or approbation to them; now these are afflictions not sins; they are sad exercises, but not our corruptions, because they are wholly external, and cast in upon us; as if we were in a room, where we could not get out, hearing men curse and blaspheme; this would torment our souls, but they do not make us guilty. They are compared to the Cup in Benjamin's sack; it was found there, but it was not his fault, it came there without his knowledge and consent. And although they be foul and loathsome to a gracious heart, yet God usually keepeth his people hereby humble and lowly;

First, That these motions to sinne may be divided according to the subject they are in. Now the powers of the soul are usually divided into the apprehensive and appetitive; the cognitive and affective; that is, either such as know or understand, or such as are carried out by love and desire. These are the Jachin and Beaz (as it were) the two pillars of the temple of the soul; and respectively to these two, so are the stirrings of sinne within us. In the mind, or knowing part of the soul, the workings of sinne are by apprehensions and thoughts; In the affective part, by way of delight and love. And in both these the heart of a godly man is many times sadly exercised. For thoughts, How many vain, idle, foolish ones do arise in his soul, like the sand upon the sea-shore? The flies and Locusts in Aegypt did not more annoy then these do molest and trouble a gracious heart. These thoughts come like so many swarms upon thee before thou hast time to recollect thy self. They are got into the souls closet, before they were ever perceived knocking at the door. Nay these thoughts are not only roving, wandring and restlesse, but sometimes horrid black ones, blasphemous, atheistical, diabolical; which put the soul into an holy trembling, and they know not what to do; they think none like them, no such vile wretches in the world, as they are. Indeed there are blasphemous injections of Satan, such as are suggested to the soul importunately by him, to which the soul giveth no consent, but like the maid in the judicial Law, that was ready to be ravished, cryeth out against them; or as the people, when they heard Rabshakeh rail and blaspheme the God of Israel so horribly, They answered him not a word. Thus the people of God in such temptations give no consent or approbation to them; now these are afflictions not sinnes; they are sad exercises, but not our corruptions, because they are wholly external, and cast in upon us; as if we were in a room, where we could not get out, hearing men curse and blaspheme; this would torment our souls, but they do not make us guilty. They are compared to the Cup in Benjamen's sack; it was found there, but it was not his fault, it came there without his knowledge and consent. And although they be foul and loathsom to a gracious heart, yet God usually keepeth his people hereby humble and lowly;