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

But the same Author goeth on, and saith, he knew both men and women, young and old, who when he had explained this Chapter in the sense he defendeth, did plainly confess to him, that they hitherto had been in this opinion, that if they committed any sin with ⟨p. 488⟩reluctancy of their mind, or omitted any duty, the same regretting of them, they were not greatly to trouble themselves, or grieve in this matter, seeing they thought themselves like Paul therein, and therefore gave him hearty thanks that he delivered him from that error by his interpretation. But what needeth all this, if any read Calvins, or other Expositions upon this place, might they not have been fully satisfied, that such persons offending in that manner (viz.) sinning, having only terror and contradiction from their conscience against the sin they commit, but their hearts otherwise carry them out to it, do no ways agree with the person here described, whose hear and will is said to be against sin, as well as his mind and conscience? We must not therefore understand it of gross sins, especially of a continual custom therein. No doubt but David did commit the adultery and murder, he would not have done. No doubt when Peter denied Christ, he could say, the evil that he would not do, that he did; but this was in sudden temptations. This was not often or customary, therefore they did recover out of them with bitter tears and sorrow. We must therefore understand it chiefly of the motions and lustings of the heart to sin, and oftentimes a consenting thereunto; yea and in lesser sins an acting thereupon; so that it is no more in sense then what the Apostle Jam's saith, In many things we offend all, Chap. 3. 2. So that howsoever the Jesuits and Arminians would make Austins, and the later Expositions to differ, as if Austins were more innocent, because he understood it only of motions to sin, which the godly man did suffer against his will within him; but the later apply it even to actions; yet who so diligently compareth them together, cannot find any real difference;

But the same Author goeth on, and saith, he knew both men and women, young and old, who when he had explained this Chapter in the sense he defendeth, did plainly confess to him, that they hitherto had been in this opinion, that if they committed any sinne with ⟨p. 488⟩reluctancy of their mind, or omitted any duty, the same regreeting of them, they were not greatly to trouble themselves, or grieve in this matter, seeing they thought themselves like Paul therein, and therefore gave him hearty thanks that he delivered him from that errour by his interpretation. But what needeth all this, if any read Calvins, or other Expositions upon this place, might they not have been fully satisfied, that such persons offending in that manner (viz.) sinning, having only terrour and contradiction from their conscience against the sinne they commit, but their hearts otherwise carry them out to it, do no wayes agree with the person here described, whose heare and will is said to be against sinne, as well as his mind and conscience? We must not therefore understand it of gross sins, especially of a continual custom therein. No doubt but David did commit the adultery and murder, he would not have done. No doubt when Peter denied Christ, he could say, the evil that he would not do, that he did; but this was in suddain temptations. This was not often or customary, therefore they did recover out of them with bitter tears and sorrow. We must therefore understand it chiefly of the motions and lustings of the heart to sinne, and oftentimes a consenting thereunto; yea and in lesser sinnes an acting thereupon; so that it is no more in sense then what the Apostle Jam's saith, In many things we offend all, Chap. 3. 2. So that howsoever the Jesuites and Arminians would make Austins, and the later Expositions to differ, as if Austins were more innocent, because he understood it only of motions to sinne, which the godly man did suffer against his will within him; but the later apply it even to actions; yet who so diligently compareth them together, cannot find any real difference;