full as ever Thus it is with this treasure of original sinne all the sins that have come from it to this day have not at all diminished the fountain it 's as full and as overflowing as ever yea as sudden showrs make the rivers fuller causing a flood Thus do all actual and customary sins they make this original corruption like Nebuchadnezzar's fornace seven times hotter than it was before Fourthly In that it is called a treasure we thereby see the delight and pleasure that we naturally take in what is sinfull Our Saviour saith Where a mans treasure is there his heart is also how much more when this treasure is his heart when his heart and treasure is all one Therefore this expression doth denote the futable and pleasing nature of sinne to us it sheweth that what water is to the hydropical man as Job 15. so is sinne to a man by nature Hence Heb. 11. they are called The pleasures of sinne Who would think so you would rather think we might as well say The pleasures of hell and the pleasures of damnation that a man would be as willing to be damned as to sinne But thus sweet and pleasing is sinne to every man by nature because his heart is upon it it is a treasure to him That as the godly account Gods will sweeter than the honey-comb so do they the will and lusts of sinne Do ye not pity such who are so distempered in their palate that they cannot forbear eating those things which will be their death at last How much more miserable is man to whom nothing is so pleasant so much sought after as that which will prove his eternal damnation And certainly if sinne be not such a delight to thee naturally how cometh it about that no threatning no fear of hell all the curses in the Law denounced against thee cannot make thee forbear If you regard sinne in its own nature so the Scripture represents it most irksom and loathsom comparing it to gall to a bitter root to mire to vomit And who can desire to swallow down these things But because original sinne hath infected all hath made us like so many beasts therefore what is in it self abominable to our corrupt natures is become exceeding pleasant Fifthly Because it 's a treasure therefore it is that every day there cometh from us some new corruption or other some new sinne or other to be matter of condemnation to us That when we might think if once we had got our hearts to such a frame if once we could subdue such a corruption then we hope we should be at some ease but no sooner have we obtained such desires but this treasure of evil poureth out new matter of sorrow corruptions rise fresh again when we began to hope all were dead So that the soul begins to be even hopeless crying out O Lord how long When shall this bloudy flux be stopped When shall it once be that I may be quiet and free from this molesting enemy within But it is with thy heart as with the sea when one wave is over presently there cometh another and again another and it cannot be otherwise as long as this treasure is in us as Job saith Chap. 14. A Tree though the boughes of it be cut yet the root will spring again and be as big as ever if suffered to grow Thus original sin though it may be mortified and crucified in some measure though there may be much stopping and abating the strength of it by grace yet because the root is there still it will quickly sprout again Hence are the godly put upon those duties of crucifying and mortifying the flesh because they will have this work to do as long as they live there is a treasure and so out of this as the good Scribe cut of his good treasure Mat. 13. 52. doth bring out new and old thus doth he old lusts and new Vse Of Instruction Have we all by nature an evil treasure in our hearts then see why it is that thou art alwayes sinning that thou art never weary that all the world cannot change thee or make thee of another mind Is it not this evil treasure within As it is a treasure of sinne so it is of wrath and punishment Rom. 2. some are said To treasure up to themselves wrath against the day of wrath and this is thy case and never do thou flatter thy self because thou dost not feel and perceive any such evil upon thee for therein art thou the more miserable Treasures use to be hidden and secret therefore in the Scripture called hidden treasures and thus is this treasure of evil in thy heart it is hidden from thee thou dost not know it till God open thy eyes till he give a tender heart CHAP. VII Of the Name Body given to Original Sinne. SECT I. ROM 8. 13. But if ye through the Spirit doe mortifie the deeds of the Body ye shall live I Come now to the last Name I shall insist upon that the Scripture giveth original sinne and that is a Body For although the most famous and notable name is flesh yet because that will most properly be considered when we speak of the Nature and Definition of it I shall put it off till that time Only we must necessarily take notice of this Title given to it here and elswhere viz. a Body Not that this word is to foment the Illyrican absurdity That original sinne is not an accident but a substance but hereby is manifested the real and powerfull efficacy of it upon the whole man For the coherence of the words the Apostle at vers 12. from that glorious and precious Doctrine of Justification by Faith and also Sanctification begunne in us doth inferre this Exhortation by way of Conclusion That therefore we are not Debtors to the Flesh we have received such great and unspeakable favours from God that we owe all to him as for sinne called here the Flesh we owe nothing at all to that sinne will not justifie us sinne will not save us Neither hath the Devil shewed that love to us which Christ hath done By this then we see That though Justification and Gospel-mercies be not for any works or merits of ours yet Believers are to study and abound in holiness as that which Christ aimed at by the work of Redemption as well as our Justification Now for this reluctancy against and mortification of sinne the Apostle useth several Arguments as in the Text the danger that will accrew even to the godly If they live after the flesh they shall die that is eternally The godly need this goad to prick them forward they must not please themselves as if because they were elected justified they may live as they list and walk after the flesh No if they do so they shall surely be damned SECT II. What is implied by the word Mortifie BUt on the contrary If they mortifie the deeds of the body by the Spirit they shall
live where you have the duty supposed to mortifie that implieth it is not enough to forbear from the actings of sinne but they must kill it Sinne may be left upon many considerations yet not mortified Look therefore that sinne be dead in thee and not asleepy or onely restrained for a season Again To mortifie signifieth the pain and renitency that is in the unregenerate part against this Duty A wicked man had almost as willingly be killed as leave his lusts This sheweth how fast sinne is rooted in us more than a tooth in the jaw or the soul in the body and if any of these are not taken away without much pain and trouble no wonder if the leaving of our corruptions be so troublesom to us Lastly This word supposeth It 's a constant work we are alwayes mortifying alwayes crucifying This is spoken to comfort the godly that they should not wholly be dejected if they find some actings and stirrings of sinne still within them SECT III. SEcondly There is the Object of this Duty and that is The deeds of the body Many translate it The deeds of the flesh for that which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this body is not only sinne putting it self forth in bodily actions but it is the same with flesh which is original corruption defiling the whole man So that the body here as Beza doth well observe is The whole man in soul and body while unregenerate for the flesh the body here spoken of by the Apostle is in the soul as well as body it is every thing that is opposite to God in a man whether it be in his mind or in his flesh So that Austin said The Epicurean he saith Frui carne meâ est bonum to enjoy the flesh is good The Stock he saith Frui mente meâ est bonum to enjoy my mind is good but both are deceived for to enjoy God only is good and both the body and the mind are all over defiled with sin SECT IV. LAstly There is the Efficient Cause by which we mortifie the deeds of the body and that is the Spirit It 's not our power but Gods Spirit that conquereth these lusts for us Observe That original sinne is a body in us It is a body both in our soul and body it 's called a body not properly as if it were a substance but metaphorically and allusively So Rom. 6. 6. it 's called The body of sinne and certainly it may as well be called so as flesh and the old man SECT V. Why Original Sinne is called a Body BUt let us consider Why it hath such a name given to it And First It is to shew That original sinne doth not lie latent in our breasts but putteth it self forth visibly in all the operations of the body That as the Godhead is said to dwell in Christ boaâ—ly and the Word was made flesh because the Divine Nature which is immaterial and invisible did through the body become as it were visible Thus we may say Original sinne dwelleth in us bodily and that it is made our flesh because in and through all bodily actions it doth manifest it self both to our selves and others It is then the body of sinne because it makes it self outward visible and doth as it were incarnate sinne hence it is called the outward man Indeed it is disputed whether 2 Cor. 4. 16. where the Apostle saith Though our outward man perish yet the inward man is renewed daily By outward man there is meant the body only or original sinne in the bodily deeds thereof Most do interpret it of the body only yet Paraeus understands it of original sinne with the body That as the body and original corruptions with the effects thereof are constantly dying being mortified by the Spirit of God so the inward man which is the work of grace is daily more confirmed Howsoever this be yet it is plain Rom. 7. 22. That the work of grace within us being called the inward man that by opposition original corruption must be the outward man and therefore called The Law in our members It is thought by Nerimbergius that the Apostle taketh this distinction of an outward and inward man from Plato out of whom he quoteth a place with some vicinity to Paul's expression This is certain That original sinne may well be called a body and the Law in our members because by these it doth so palpably put forth its self Insomuch that we may wonder any will not believe there is original sinne for it is obvious to the sense they may behold the effects of it that as you may know a man hath a soul because he speaketh and laugheth though you cannot see the soul Thus though you cannot see original sinne yet because as soon as ever the child can speak or do any thing you see vanity and sinne put forth it self therefore you may conclude there is original sinne Thou then that wilt not be convinced of it by Scripture by reasons and several Authorities we send thee to experience You cannot go from house to house from Town to Town from company to company but you may see the effects and actings of original sinne If you say It 's mens actual sins and custom therein that makes them so vile It is true But still we ask Whence came the custom Whence came they to have those actings Certainly those streams could not have been polluted if the fountain had not been and if original sinne did not infect our natures why should not men generally as well act that which is good and obtain a custom in that which is commendable Therefore experience thy eyes thy ears may convince thee of this bodily sinne Secondly The Apostle calleth it a Body to answer those other expressions that he useth about it for he often calleth upon us to mortifie to kill to crucifie this original sinne Now to mortifie and crucifie are properly relating to a Body we do not say properly accidents or qualities are crucified To make therefore the expression harmonious he calleth it a Body Howsoever therefore it is with our natural body that no man ever yet hated his own flesh we are to nourish and cherish that and it would be murder to mortifie that body yet this Body of sinne is to be kept under we are not to spare it but by the Spirit of God to be constantly crucifying of it neither let that discourage thee because as you heard this will be painfull and grievous to flesh and blood for you must conclude upon this That the way to Heaven is narrow and straight there must be constant violence and opposition to all natural inclinations Every godly man may well be called a Martyr for though he may feel no pain in the killing of his natural body yet he must and will feel much exercise in killing the body of sinne but better endure some grief here than eternal torments hereafter
Sinne resembles a Treasure CHAP. VII Of the Name Body given to Original Sin Rom. 8. 13. But if you through the Spirit do mortifie the deeds of the body ye shall live SECT II. What is implied by the word Mortifie SECT V. Why Original Sinne is called a Body CHAP. VIII Of the Privative Part of Original Sinne. SECT I. Of Adam's begetting Seth in his own likeness Gen. 5. 3. And Adam begat a son in his own likeness after his Image and called his name Seth. SECT II. What Original Sin is as to the Privative Part of it CHAP. IX Wherein the making man after Gods Image did consist CHAP. X. Corollaries informing us of the Nature and Aggravations of our loss by sinne and shewing what were the most excellent and choice parts of that Original Righteousness that we are deprived of CHAP. XI A further Consideration of Original Righteousness proving the thing and answering Objections against it CHAP. XII More Propositions about the Nature of the Image of God which man was created in Shewing what particular graces Adam's soul was adorned with CHAP. XIII Reasons to prove That the Privation of Original Righteousness is truly and properly a sin in us CHAP. XIV The Aggravations of the losse of Gods Image SECT II. By the losse of Original Righteousness Gods end in making man was lost SECT III. The Harmony and Subordination in mans Nature dissolved SECT IV. The Properties of this loss CHAP. XV. Of the Positive Part of original Corruption John 3. 6. That which is born of the flesh is flesh SECT II. Of the use of the word Flesh in Scripture and why original Corruption is called by that Name SECT III. How carnal the Soul is in its actings about spiritual objects CHAP. XVI Reasons demonstrating the Positive Part of Original Sinne and why Divines make Original Sinne to have 〈◊〉 Positive as well as Privative Part. CHAP. XVII Objections against the Positive Part of Oâ—â—â—al Sinne answered CHAP. XVIII A Second Text to prove Original Sinne to be Positive opened and vindicated Rom. 7. 7. For I had not known lust except the Law had said Thou shalt not covet SECT II. The word Lust expounded SECT VI. A Three-fold Appetite in man SECT VIII A Consideration of this Concupiscence in reference to the four-fold estate of man SECT X. Why Original Sinne is called Concupiscence or Lust CHAP. XIX The Description of Original Sinne. CHAP. XX. A clear and full knowledge of Original Sinne can be obtained onely by Scripture-light SECT II. Whether the wisest Heathens had any knowledge of this Pollution CHAP. XXI That Reason when once enlightned by the Scriptures may be very powerfull to convince us of this Natural Pollution CHAP. XXII A Comparison and Opposition between the first and second Adam as introductory to this Question How this corruption is propagated 1 Cor. 15. 49. As we have borne the Image of the earthly we shall also bear the Image of the heavenly CHAP. XXIII The various Opinions Objections and Doubts about the manner how the Soul comes to be polluted CHAP. XXIV That the Soul is neither by Eduction or Traduction but by Introduction or Immediate Infusion proved by Texts of Scripture and Arguments from Scripture SECT V. The Authors Apology for handling this great Question SECT VI. Propositions to clear the Doctrine of the Propagation of Original Sin notwithstanding the Souls Creation The Contents of the Third Part. HAndling the Subject of Inhesion CHAP. I. Of the Pollution of the Mind with Original Sinne. Ephes 4. 23. And be ye renewed in the Spirit of your Mind CHAP. II. Of Original Sinne polluting the Conscience Setting forth the Defilement of Conscience as it is Quiet Stupid and Senslesse and also when it is troublea and awakened Tit. 1. 15. But even their mind and Conscience is defiled CHAP. III. Of the Pollution of the Memory 2 Pet. 1. 12. I will not be negligent to put you alwayes in Remembrance of these things c. SECT II. What we mean by Memory SECT III. A Two-fold weaknesse of the Memory SECT V. It s great Usefulnesse SECT VI. Of the Nature of it SECT VII Demonstrations of the Pollution of it SECT VIII Instances of the Pollution of the Memory 1. In forgetting the Objects that we should have in our Memory both Superiour and Inferiour SECT X. 2. In respect of its inward vitiosity adhering to it 3. In not attaining its End 4. In that it is made subservient to the corrupt frame and inclination of our hearts 5. It is not subject to our will and power Hence 6. We remember things that we would not CHAP. IV. Of the Pollution of the Will of Man by Original Sinne. John 1. 13. Which were born not of blood nor of the will of the flesh nor of the will of man but of God SECT II. Propositions concerning the Nature of the Will SECT III. ¶ 1. The Corruption of the Will in all its several operations ¶ 2. It s Corruption in its General Act which is called Volition ¶ 3. In its absolute and efficacious willing of a thing ¶ 4. In its Act of Fruition ¶ 5. In its Act of Intention ¶ 6. In its Act of Election or Chusing ¶ 7. In its losse of that Aptitude and readinesse it should have to follow the Deliberation and Advice of the Understanding ¶ 8. In its Act of Consent SECT IV. The Desilement of the Will in its Affections and Properties or the sinfull Adjuncts inseparably cleaving unto it Rom. 9. 16. So then it is not of him that willeth or of him that runneth but of God that sheweth mercy ¶ 1. This Scripture opened vindicated and improved ¶ 2. The Will is so fallen from its primitive honour that it s not worthy to be called Will but Lust ¶ 3. It s wholly perverted about the Ultimate End ¶ 4. It s Privacy and Propriety ¶ 5. It s Pride and Haughtiness ¶ 6. It s Contumacy and Refractoriness ¶ 7. It s Enmity and Contrariety to Gods will ¶ 8. It s Rebellion against the light of the Mind and slavery to the sensitive part in a man ¶ 9. It s Mutability and Inconstancy SECT V. Of the Natural Servitude and Bondage of the Will with a brief Discussion of the Point of Free-will John 8. 35. If the Sonne therefore shall make you free ye shall be free indeed ¶ 2. The Text opened ¶ 3. Of the several kinds of Freedom which the Scripture speaketh of ¶ 4. The Names the Scripture expresseth that by which we call Free-will ¶ 5. Some observations concerning the Promoters of the Doctrine of Free-will How unpleasing the contrary Doctrine is to flesh and blood with some advice about it ¶ 6. The first Demonstration of the slavery of the Will is from the Necessity of sinning that every man is plunged into ¶ 7. That a Necessary Determination may arise several wayes some whereof are very consistent with liberty yea the more necessary the more free ¶ 8. The second Argument of its
that which yet is of Gods appointment and if true would necessarily condemn marriage as unlawfull So that as he observeth The words do properly relate to the child afterwards in the womb when formed and nourished there A second Objection is That what David saith here is hyperbolical Thus the Socinians David doth not mean as if he were born in sinne but doth hyperbolically aggravate his wickedness in that from his youth up he did quickly fall into sinne and they compare two places amongst others Psal 58. 3. Isa 48. 8. where wicked men are said to be transgressors from the womb But first Seeing David intends to abhorre himself before God there is no sense to go from the plain words otherwise we might turn all the Scripture into tropes and figures and so make no certainty at all And as for those two places they confirm this Text for how come men to be transgressors from the womb to act wickedness so early to sinne as soon as ever they are able to act any thing Doth not all this demonstrate they were born in sinne Besides those places are not parallel for they speak of the facts of men after they come out of the womb and in such particulars an Hyperbole may sometimes be admitted but this relateth to David while in the womb and not to his own action but that wherein he was passive Lastly Another Socinian saith It is to be understood of actual sinnes and not original because it is in the Plural number whereas original sinne is but one The Answer is That indeed the Septuagint and so the Vulgar Latine they render it in the Plural number in iniquities c. And thereupon it 's disputed by the Schoolmen Whether original sinne be one or more sinnes Some though but few say it 's more Others but one and excuse their vulgar Translation by saying that it may be called sinnes in the Plural number because it is the root of many or because it being a body of sinne hath as it were many parts and members Arminius likewise among other exceptions brought this against their publick Catechism because it said Innata peccata in the Plural number as if original sinne were many sinnes But all this Discourse is needless for in the Hebrew it is in the Singular number and so our Translators render it and that David cannot mean actual sinnes is plain because he was born in this iniquity he speaketh of The Text then thus vindicated first from the note of Attention Behold Observe That the true Doctrine about original sinne is not only to be believed but we are diligently to meditate and consider about it Behold saith David I was shapen in iniquity c. Great will be the spiritual advantage that a man may reap hereby but because I have mentioned many already I shall now name but two or three not spoken before SECT III. More Advantages accruing from the Belief and Meditation of this Truth FIrst The man who deeply considers this he will dwell at home much he will much commune with his own heart his work will be to rectifie his inwards much to attend more to his heart-work Alas how many do you see spend all their time in disputes about Religion in quarrellings and strises about this opinion and that opinion whereas if he were deeply sensible of that wound upon him by original sinne and how his whole soul is out of order he would presently give over that way he would say I have greater work in hand I have more necessary business to do If a mans house were on fire he would give over any disputes he had with his neighbour and go presently to quench that Thus the Pilot when the ship is leaking he would not attend to needless cavils and in the mean time endanger his Ship when thy vitals yea thy very heart is diseased thou standest disputing about the cure of thy fingers end Oh how much better were it to be searching into your hearts diving into the bottom thereof then to spend thy time in useless disputes Again If we did meditate on this more We should not be so forward to judge and censure others to be alwayes medling and talking of other mens infirmities for we should find our selves had enough at home Yea further When men accuse in and falsly slander us charging this sinne and that upon us Now though we may bless God and appeal to him because of our innocency yet we must withall confess that if men knew all that stirreth in our hearts as God doth they would abhor us Even Socrates though an Heathen when he was told how men reviled him What would they say saith he if they knew all by me Certainly there is no godly man but loatheth himself more in Gods eyes because of this depth of pollution within him then all the world can despise him he is not more abominable in their eyes than he is in his own Lastly Hereby a godly man is provoked to walk with more fear and trembling because David had this birth-sinne therefore was he so quickly tempted to those foul sins Oh if God should not keep down and by his Spirit mortifie this body of sin it would quickly break out even into a very hell Thou carriest therefore fit fewel for any sinne Oh take heed how thou comest near the fire of any temptation SECT IV. That we are sadly to bewail and be humbled for this Original Sinne all our dayes VVE have considered the Introductory Note of Attention and now proceed to the Matter it self which is acknowledged and bewailed and that is not actual sinne but the sinne he was born in even before ever his understanding and will could put forth any actions David you heard doth not here hyperbolize he speaks it not only humiliter but veraciter he doth in his own experience find that there is such a bitter root within him such a corrupted nature that if left to it self would immediately flame out into most accursed and abominable transgressions and therefore David knowing that the strength of all his actual sins was in this original he composeth himself in a serious and affectionate manner to acknowledge that That we are not only to believe there is such a thing as original sinne in us but we are sadly to bewail it and to be humbled for it all our dayes This is not a truth in Divinity that is to be in a speculative and barren manner disputed about but we are to descend into our own hearts to discern the wofull and bitter effects of it upon our own souls It is not enough for you to be of this saith That there is original sinne that it is the sinne of the whole world and of all mankind but you are to take notice of and to be affected with that particular and proper original sinne which difsuseth it self over thy whole man Original sinne is not one sinne as there is one Sunne and all partake of the light
reasons formerly produced and many others which might be named there are two famous places of Scripture which do most signally and eminently declare such a combate in the most holy men The first is this of my Text which hath sufficiently been explained and vindicated from corrupt Interpretations And truly the light of this Text shineth so clearly that there are very few who are not convinced that this speaketh of the fight which regenerate persons find in themselves between those two contrary principles of the Spirit and flesh which are within them The second place which doth so firmly establish such a conflict in those who by grace are made new creatures is Rom. 7. from v. 14. to the end of the Chapter where we have a most palpable delineation of this duel that is fought in the inwards of a godly man but that place is not so freely consented unto as this Text I am upon Now because the clearing of that is of special use and because it is of such affinity with my Text I shall inlarge my self for I will not call it a digression in the full explication of that part of the Chapter shewing How that it must be a regenerate person and him only of whom those things are there spoken And you will find that the distinct opening of that portion of Scripture will afford us many necessary things both for Instruction Consolation and Admonition and all immediately adhering to this point I am now upon This I intend to dispatch in several particulars which will be as so many branches growing from the flock of that Proposition I have already named And First You are to know that the Discourse which Paul there useth concerning the combate within himself is by some interpreted as if Paul though he name himself Yet doth not mean himself while regenerated but while unregenerated So that say they Paul doth therein take upon himself the person of one that is not yet in the state of grace This they conceive must necessarily be so because such a person is said to be carnal and sold under sinne The flesh is alwayes said to have the better whereas regenerate persons they have crucified the flesh and the Spirit And the Law of the Spirit of life hath freed them from the Law of sinne and death Rom. 8. 2. Onely when they expound it of an unregenerate person they distinguish of such 1. One who is grosly ignorant and prophane wallowing in his sinnes in a most senslesse and stupid manner whose conscience are wholly dead within them and such are carried out to sinne with all impetuousness having no check or remorse of conscience within them of such the Apostle doth not speak But 2. There are others who are in a Legal state under the powerfull convictions and operations of the Law as Amyraldus expresseth it Men who besides the meer knowledge of the Law have by the efficacy of Gods Spirit the convincing power of it so set home that now their inlightned minds do greatly incline them to that which is good but because their hearts are not sanctified their affections are not mortified therefore these lusts do hurry them away against those legal convictions that are upon them or as Arminius expresseth it in cap. 7. ad Rom. not in a much different way the Apostle speaketh of one who is in some preparatory way to conversion By the Law he is so farre wrought upon that he is afraid because of his sinnes he cryeth out of them mourneth because of them hath many wishes and desires Oh that I could leave these lusts I do not like or consent to such evil things that I do Thus this person is supposed to have a servile fear which is initial to the work of conversion And this frame of spirit although it be not regeneration yet is to be reckoned among the good and spiritual gifts of God This say they is the direct case of that person who is here described by Paul and it cannot be denied but that many of the Ancients and some later Writers have expounded it of a man under such legal convictions And although the Pelagians boasted That all Ecclesiastical Writers did interpret it of such a person yet Austin opposeth them therein instancing in some who did understand it of a person regenerated It is true Austin himself while younger did expound it of an unregenerate person I understood it saith he in that manner or rather I did not understand it But when he came to be elder and more exercised in the Scripture other Writers then he was compelled to yeeld to the truth and to interpret it of a person regenerate so that they caluminate Austin who make him flie to this Interpretation out of the heat of his Disputations with Pelagians taking this sense though formerly he had done the other as being more subservient to his present interest for he attributeth his change of mind to the truth of God in other Scriptures as also to the light he had from the tractates of other learned men Especially those places compelled and forced 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 gulph 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 Sasbâ—lt 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 alledge 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