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

His reason he goeth upon is, because that a man is said to do, which his reason doth, not which his sensitive appetite inclineth unto, because homo est id quod est secundum rationem; By reason we must understand sanctified reason, otherwise a mans reason is corrupted, as well as his sensual part. Besides, there is a further Argument used by the Apostle in this distinction he maketh, It is no more I that do it. No more, that implieth, once it was he that did it, formerly he could not make such a distinction as now he doth.

Fourthly, The person here spoken of must needs be a regenerate person, Because it is said, He delighteth in the Law of God after the inward man, ver. 22. This is one of the places that compelled Austin to change his former opinion. Certainly to delight in the Law of God, is an inseparable property of a regenerate person: David expresseth his holy and heavenly heart thereby; yea the Greek word is [Greek or Hebrew], I delight with. Arminius doth well observe the emphasis of the word, for he maketh the Preposition [Greek or Hebrew] not redundant, but significant. ⟨p. 492⟩So that the meaning is, he delighteth in the Law of God, that is, he delighteth in Gods Law, and Gods Law delighteth in him; there is a mutual sympathy and delight (as it were) which maketh the reason the stronger for a regenerate person. For can any but he delight in Gods Law, and Gods Law (as it were) delight in him again? It is true, it is […] in the inward man, but that is not a diminution, but a specification of the cause, whereby he doth delight in Gods Law. I will not say that the inward man doth always signify the regenerate man, and so is the same with a new-creature. For although some understand that place so, 2 Cor. 4. 16. The outward man perisheth, but the inward man is renewed daily; yet happily the context may enforce it another way, yet here it must be understood of the mind as regenerated, because it is opposite to the flesh, and so signifieth the same with the hidden man of the heart, in which sense a Jew is called one inwardly, because of the work of grace upon his soul.