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

¶. 2.

IN the second place, That is a false position which the Remonstrants have (Exam. Censurae cap. 11. pag. 128.) that the difficulty which new converts have to leave their former lusts, doth arise chiefly from their former custom and exercise in ways of impiety, not from original sin. For they distinguish of godly men such as are incipients, new beginners, that are but newly converted unto Christ, and these they say have a great conflict within them, they have much ado to leave their former lusts and impieties they have been accustomed unto: and then there are the Adulti, such who are proficients, and grown up; now these they say may arise to such a measure of holiness, as to be without any conflict at all between flesh and spirit, or to feel it very rarely: but that is directly to contradict this Text, which speaketh it universally of all that have the Spirit of God in them while in this life, they do meet with opposition not only from the devil without, but the flesh within: Therefore they would elude this Text, as if it did not mean an actual reluctancy or lusting against one another, but only potential, that it is the nature of the flesh and Spirit thus to oppose one another, for this is say they against the nature of habits, seeing it is the property of habits to make the will readily and willingly will and do those things, which formerly were grievous and troublesome, but the Scripture speaketh of the actual reluctancy; it doth not say it may or it can, but it doth lust; and as for habits, though we grant when these supernatural habits of grace are infused into the soul, we are carried out with readiness, delight, and willingness in those holy duties which formerly were tedious and grievous unto us; yet because neither the habits of grace are perfect within us, nor the acts that flow from them, therefore it is that there is a mixture of our dross with the spirits gold. For although the habits of grace are immediately inspired or infused from God, and so as they come from him are perfect; yet because that is a true rule, Quicquid recipitur, recipitur ad modum recipientis; whatsoever is received, is received according to the capacity and qualification of the subject: Hence it is, that these habits of grace are imperfect as received and seated in us;