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

The first is, That the Apostle speaking of such a sharp combat within him between the Law of his mind, and the Law of sin, doth not assume the person of another, as of a carnal unregenerate man, or a Legalist convinced by the Doctrine of the Law, yet his heart carrying him in the clean contrary way, but speak it of his own Person, and that as regenerated. The former way go the Arminians, and some Papists, and all Socinians, but the later way generally go the Protestants, even as Austin of old, retracting the former opinion he once had; yea the best and choicest Commentators of the Papists, Salmeron, Pererius, Estius and Lapide, &c. do adhere to this Exposition. So that you must not think, that the combat here spoken of, is like that which Aristotle describes his incontinent person by, that doth like videre and Probare meliora, but deteriora sequi, which is only a fight between an enlightened conscience, and a corrupt heart. Nor

The first is, That the Apostle speaking of such a sharp combate within him between the Law of his mind, and the Law of sinne, doth not assume the person of another, as of a carnal unregenerate man, or a Legalist convinced by the Doctrine of the Law, yet his heart carrying him in the clean contrary way, but speak it of his own Person, and that as regenerated. The former way go the Arminians, and some Papists, and all Socinians, but the later way generally go the Protestants, even as Austin of old, retracting the former opinion he once had; yea the best and choisest Commentators of the Papists, Salmeron, Pererius, Estius and Lapide, &c. do adhere to this Exposition. So that you must not think, that the combate here spoken of, is like that which Aristotle describes his incontinent person by, that doth like videre and Probare meliora, but deteriora sequi, which is only a fight between an inlightned conscience, and a corrupt heart. Nor

2. Is it like those preparatory and initial works anteceding sometimes conversion, which Austin doth notably speak of in himself, desiring to be freed from sin, and yet afraid his prayer should be heard; so that he was always going, but yet never did thoroughly go to God, till at last he found that gratia Dei vorti cordis, which no hard heart can resist, because it is given on purpose to take away the hard heart: But the Apostle doth here not only doctrinally affirm such a thing as original sin, but experimentally he declareth the actings of it: So that he