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

Especially those places compelled and forced ⟨p. 485⟩him, as he saith, (viz) Now I no longer do it, but sin within me, and I delight in the Law of God in the inward man. He that delighteth doth it not for fear of punishment, but love of righteousness. Vide August. lib. 1. Retract. c▪ 23. &c. 26. & l. 3. contra Julianum. c. 26. & lib. 6. contra Julianum. cap. 11. We grant indeed that there is such a legal state in which some men are, that there are some who are miserably divided between their enlightened consciences, and their corrupt lusts, so that they do the they would not do. Yea the godly themselves, though they have a superior and more sublime combat; yet because they have an unregenerate part within them, therefore they sometimes have even this conflict between their consciences, and some importuning corruptions; but this is not remarkable in them comparatively to the other.

Especially those places compelled and forced ⟨p. 485⟩him, as he saith, (viz) Now I no longer do it, but sinne within me, and I delight in the Law of God in the inward man. He that delighteth doth it not for fear of punishment, but love of righteousness. Vide August. lib. 1. Retract. c▪ 23. &c. 26. & l. 3. contra Julianum. c. 26. & lib. 6. contra Julianum. cap. 11. We grant indeed that there is such a legal state in which some men are, that there are some who are miserably divided between their enlightned consciences, and their corrupt lusts, so that they do the they would not do. Yea the godly themselves, though they have a superiour and more subline combate; yet because they have an unregenerate part within them, therefore they sometimes have even this conflict between their consciences, and some importuning corruptions; but this is not remarkable in them comparatively to the other.

In the second place, There are others who do zealously contend, that that discourse cannot be applied to any, but a regenerate person; and to understand it otherwise would be to plunge the godly in a deep gulf of discouragements, and to attribute such things to unregenerate persons, which those that are truly sanctified cannot go beyond; And this way Austin, and others of old do, willingly go. Yea most of the Popish Interpreters, Estius, Contzen, Pererius, Sasblt, &c. Tolet is taken notice of, as the most eminent dissenter. The Lutherans also generally, and the Calvinists, yea most Protestant Writers. Even Musculus, whom the adversaries of this Interpretation do so much allege in this point, and labour to decline all suspicion by his name, yet doth clearly and fully expound it of a man truly regenerated and converted, but in the lowest degree and initials of grace; although in the lowest form, yet sanctified and regenerated he confesseth him to be. Arminius and Amyraldus have indeed in a peculiar manner set themselves against this Exposition. Yea there is an English Writer, who goeth so high, as to call the explication of this portion of Scripture, as spoken in the person of a regenerate man, An encouragement of an evil life, and a scorn cast upon the holy Ghost; yea that it is verbum dictum contra Spiritum sanctum. (Unum Necessarium, chap. 7. pag. 456.) But herein he followeth Arminius, out of whom also he seemeth to borrow all that he hath in this point of any appearing strength and validity. In cap. 7. ad Rom. where he would have it considered, whether this fight described here in the Text, can be attributed to the Spirit of God, Citra apertam gratiae Christi, & ejus Spiritus contumeliam & ignominiam. And a little after, Constabit diligenter inspicienti, citra enorme Spiritus sancti dedecus, illi luctam istam attribui non posse. Thus Aristotle's speech is very true, [Greek or Hebrew], Ethic. lib. 7. cap. 10. Yea the late Annotator is so far from thinking, That doing the ill we would not, and the not doing the good we would, to be a fit ingredient in the character of a regenerate man, that he maketh it the aggravation of a wicked man. Thus he saith, The Heathens made the highest pitch of villainy in Medea's person, when she is said to see and like that which was good, and do the direct contrary.