But, that we may account for this matter in the most unexceptionable way, which does not in the least, infer God to be the author of sin nor overthrow the doctrine of imputation of Adam’s sin to his posterity, we must consider this propensity of nature, or inclination that there is in the souls of men to sin as a corrupt habit, and therefore that it is not infused by God; and consequently though the soul, in its first creation, is guilty, that is, liable to suffer the punishment due to it for Adam’s sin imputed, yet it does not come defiled out of the hands of God; or, as one well expresses it,[74] “We are not to think that God put original sin into men’s souls; for how should he punish those souls, which he himself had corrupted? And he adds, that it is a great wickedness to believe that God put into the soul an inclination to sin; though it is true God creates the souls of men destitute of heavenly gifts, and supernatural light, and that justly because Adam lost those gifts for himself and his posterity.” Another judicious divine[75] expresses himself to this purpose; that, though the soul is created spotless, yet it is destitute of original righteousness, as a punishment of Adam’s first sin; and accordingly he distinguishes between a soul’s being pure, so as the soul of Adam was when it was first created, that is to say, not only sinless, but having habits, or inclinations in its nature, which inclined it to what was good; and its being created with a propensity, or inclination to evil, which he, with good reason denies; and, as a medium between both those extremes, in which the truth lies, observes, that the soul is created, by God, destitute of original righteousness, unable to do what is truly good; and yet, having no positive inclination, or propensity in nature, to what is evil; this is plainly the sense of his words, which I have inserted in the margin.