In the next place, I shall proceed to a second Proposition, and therein shall answer such general Objections that may plausibly be urged against the actings of original sin within us, and thereby against the imperfection of regeneration: for some have thought it no dangerous error to plead for a perfection even in this life: Therefore Arminius his heirs (Epistola dedecati. ad cap. 7. ad Rom.) say that the unseasonable and excessive urging of the constant imperfection of regenerate persons, and the impossibility of keeping the Law in this life, without adding what the godly might do by faith and the Spirit of Christ, such a thought as this might easily enter into the hearts of the hearers, that they can do no good at all; and they add, the ancient Church thought not the question about the impossibility of the law, to be reckoned among capital ones, which is apparent (say they) from Austin, which wisheth the Pelagians would acknowledge it might be performed by the grace of Christ, and then there would be peace between them. But certainly Austin may best explain himself, (De perfectione justitiae ad Caelestiam, ad finem) where he saith, he knoweth some who hold there either have been, or are some, that were without sin: Quorum sententiam de bâc re non audeo reprehendere, quanquam nec defendere valeam; as he dared not reprove it, so he could not defend it. This is his modest expression, but if Austin could not defend it, I do not know who in that age could, seeing Austin by the gloss in the Canon law, hath justly the preeminence above all the Ancients for Disputations, as Hierom for the Tongues, and Gregory for Morals; and certainly the places brought to prove this point, do argue that no man is without sin, that none can be justified, if God enter into judgement: It was also Pelagins boast in that Epistle ad Demetriadem, (for it's taken to be his) That in the first place he doth enquire what men are able to do, how far their own power extendeth as if this foundation were not laid, there could be no exhortation to godliness. Hence the Pelagians charged it as a consequence upon the Doctrine of original sin, that it would work in men a despair about perfect righteousness, (lib secundo coutra Julianum in initio) But of late Writers setting aside Papists, Castellio, (for we must not call him Castalio, seeing he bewaileth his pride, (Castle. Defens.
In the next place, I shall proceed to a second Proposition, and therein shall answer such general Objections that may plausibly be urged against the actings of original sinne within us, and thereby against the imperfection of regeneration: for some have thought it no dangerous errour to plead for a perfection even in this life: Therefore Arminius his heires (Epistola dedecati. ad cap. 7. ad Rom.) say that the unseasonable and excessive urging of the constant imperfection of regenerate persons, and the impossibility of keeping the Law in this life, without adding what the godly might do by faith and the Spirit of Christ, such a thought as this might easily enter into the hearts of the hearers, that they can do no good at all; and they adde, the ancient Church thought not the question about the impossibility of the law, to be reckoned among capital ones, which is apparent (say they) from Austin, which wisheth the Pelagians would acknowledge it might be performed by the grace of Christ, and then there would be peace between them. But certainly Austin may best explain himself, (De perfectione justitiae ad Caelestiam, ad finem) where he saith, he knoweth some who hold there either have been, or are some, that were without sinne: Quorum sententiam de bâc re non audeo reprehendere, quanquam nec defendere valeam; as he dared not reprove it, so he could not defend it. This is his modest expression, but if Austin could not defend it, I do not know who in that age could, seeing Austin by the gloss in the Canon law, hath justly the preheminence above all the Ancients for Disputations, as Hierom for the Tongues, and Gregory for Morals; and certainly the places brought to prove this point, do argue that no man is without sinne, that none can be justified, if God enter into judgement: It was also Pelagins boast in that Epistle ad Demetriadem, (for it's taken to be his) That in the first place he doth enquire what men are able to do, how farre their own power extendeth as if this foundation were not laid, there could be no exhortation to godliness. Hence the Pelagians charged it as a consequence upon the Doctrine of original sinne, that it would work in men a despair about perfect righteousness, (lib secundo coutra Julianum in initio) But of late Writers setting aside Papists, Castellio, (for we must not call him Castalio, seeing he bewaileth his pride, (Castel. Defens.
