A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

¶. 6.

SIxthly, In all regenerate persons though never so highly sanctified, there is a conflict more or less: It is true, some are more holy then others; some are babes, and some are strong men; some are spiritual, some in a comparative sence are carnal; some are weak, some are strong; and according to the mea∣sure of grace they have received, so is this conflict more or less, Amyraldus a much admired Writer by some, (neither do I detract from that worth, which is due to him,) doth industriously set himself. (Constd. cap. 7. ad Rom.) to ex∣pound the 7^th of the Romans of a person not regenerated, but in a legal state, yet disclaiming Arminianisme and Socinianisme: which Exposition being offen∣sive and excepted against, (as justly it might) by William Rivet; he maketh a replication thereunto, wherein he delivereth many novel assertions. Among which this may be one;

That making four ranks, or classes of Christians, he apprehendeth the first, to be such who have attained to so high a degree of sanctification, that they consult, and deliberate of nothing, but from the habit of grace that is within them; and that this conflict within a man, is ra∣ther to be referred to the legal work upon a man, then the Evangelical con∣dition we are put into: hence he understands this Text not universally, but particularly of the Galathians, who were then in that state, viz. a legal one, not Evangelical, which he thinketh the next Verse will confirme, where the Apostle saith, If ye be led of the Spirit, ye are not under the law: now of this sort, who may be apprehended ordinarily to live without such a combate; he placeth the Apostles, especially when plentifully endowed with the Spirit of God, after Christs resurrection: and for Paul he is so far ravished with the Idea of godliness represented in his life, that he saith, (Consid. in cap. 7. ad Rom. cap. 74.) if God had pleased so to adorne Paul, with the gifts of the Spirit, that in this life, he should attain to that perfection, which other believers have only in heaven, none might find fault herein. The general rules he go∣eth upon (and others though disclaimed by him,) is, because there are many places of Scripture, which shew that some godly persons are victorious and tryumphing above this conflict; as when this Apostle saith afterwards, ver. 24. They that are Christs have crucified the flesh with the affections and lusts thereof, and Rom. 8. 2. The law of the Spirit of life in Jesus Christ, hath made me free from the law of sin and death: So that they conclude it injurious and con∣tumelious to Paul, reproachfull to the grace of the Gospel, and a palpable in∣couragement to sinne and wickedness, to interpret the 7^th of the Rom. of a

regenerate person:

But because this is a truth of so special concernement, we shall take these things in a more particular consideration; for it would be found an heavy sinne lying upon most orthodox Teachers in the Reformed Church, if they have constantly preached such a Doctrine, as is injurious to Gods grace, and an incentive to sinne, as also slothfulness and negligence in holy duties: for the present this Text will bear us out sufficiently, that where ever the Spirit of God is in persons while in the way to heaven, they have a contrary prin∣ciple of the flesh within them, whereby they are more humbled in themselves, and do the more earnestly make their applications to the throne of grace; and that all have such a conflict within them, may appear by these following Rea∣sons: yea we may with Luther say, so farre is it that any do attain to such a measure of grace, as to be without this combate, that the more holy and spi∣ritual any are, the more sensible they are of it; for they have more illumination, and so discover the exactness and spiritual latitude of the law, more then for∣merly they did, and also their hearts are more tender, whereby they grow more sensible even of the least weight of any sinful motion, though never so transient. It is true the godly do grow in grace, they get more mastery and power over the lustings of sinne within, yet withall they grow in light and dis∣covery about holiness, they see it a more exact and perfect thing then they thought of, they find the Law of God to be more comprehensive then they were aware of; and therefore they are ready to cry out, as Ignatius when ready to suffer, Nunc incipio esse Christians: Oh me never godly, but beginning to be godly; I believe, but how great is my unbelief! This Paul declareth, Phil. 3. 12. Not as if I had already attained, either were already perfect, but I follow after, &c. Thus Paul is farre from owning such commendations which happily others may put upon him. It is true indeed Amyraldus denyeth, that any are absolutely perfect; but yet he goeth beyond the bounds of truth, in attri∣buting too much to Paul, or other Apostles, which will appear,

First, Because the most holy that are, have used all. meanes to mortifie and keep down the cause of these sinful motions; If they did not continually throw water as it were upon those sparks within, the most holy man would quickly be in a flame. Even this Apostle Paul, doth not he confess this of himself, 1 Cor. 9. 27. I keep down my body, and bring it into subjection, &c. He doth not mean the body, as it is a meer natural substance; for the glorified Saints will not keep down their bodyes. but as it is corrupted, and made a ready instrument to sin: for though the Apostle call it not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet these are not opposite, but suppose one another, as Rom. 6. 12. Let not sinne reign in your mortal body, and it is a very frigid and forced Exposition of Amyraldus, as if the Apostle did understand it of the exposing his body to hunger and thirst, and all dangerous persecutio••s for the Gospels sake. For this was not Paul's voluntary keeping down of his body; those persecutions and hardships to his body, were against his will, though he submitted to them, when by Gods providence he was called thereunto; but he speaketh here of that, which he did readily and volun∣tarily, lest from within should arise such motions to sinne, as might destroy him; yea it is plain that even in Paul there was a danger of the breakings forth of such lusts, because 2 Cor. 12. God did in a special manner suffer him to be buffetted and exercised by Satan, that he might not be lifted up through pride: neither is this any excuse to say with Amyraldus, That such sinnes are apt to breed in the most excellent dispositions; for it is acknowledged by all, that such sinnes have more guilt in them then bodily sinnes, though not such infamy and disgrace amongst men; Luther calleth them the sublimia peccat; the sublime and high sins, such the Devil was guilty of, and they were the cause of his final overthrow and damnation: If then the most godly have used all means to mor∣tifie sinne within them; it is plain they found a combate; and that if sinne

were let alone, it would quickly get the upper hand.

Secondly, That there is a conflict of sinne appeareth in those duties enjoyned to all the godly, that they watch and pray, that they put on the whole armour of Christ. Yea the Disciples are commanded to take heed of drunkenness and sur∣fetting, and the cares of this world, Luke 21. 34. and generally Paul's Epistles are full of admonitions and exhortations to give all diligence in the wayes of holinesse: especially that command is very observable, 2 Cor. 7. 1. Having these promises, let us cleanse our selves from all filthinesse of flesh and spirits, perfect∣ing holinesse in the fear of God. Here you see both flesh and spirit, that is the rational and sensitive part, have filthiness; and that those who are truly godly are to be continually cleansing away this filthiness, and to perfect what is out of order. What godly man is there, that can say, This command doth not be∣long to me, I am above it, I need it not? No lesse considerable is that command of Peter, 1 Pet. 2. 11. Dearly beloved, I beseech you as pilgrims and strangers, abstain from fleshly lusts, which warre against the soul. Not as if this were wholly parallel with my Text, as Carthusian is said to bring it in, thereby proving that by flesh is meant the body, and by spirit the soul; but onely it sheweth, that no godly man in this life is freed from a militant condition, and that with his own flesh, his own self, which maketh the combate to be the more dangerous. For this cause David, though a man after Gods own heart, though Gods servant in a special consideration, yet prayeth Psal. 19. 13. Keep back thy servant from presumptuous sins; which expression denoteth, that even a godly man hath lust within him, that would carry him out like an untamed horse to presumptuous sins, did not the Lord keep him back. But we need not bring more reasons to confirm that which experience doth so sadly testifie.