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

SECT. I.

ROM. 7. 21.

I finde then a Law, that when I would doe good, Evil is present with me.

I Shall not for the present say any more in the general, the may relate to the Explication of this Chapter, especially of that conflict and combate mentioned therein, as also in whose person he describeth it; for all will be fully considered, when we come to speak of the fruit and immediate effects of original sinne.

To come therefore immediately to the Text, You may easily perceive that it is part of that paroxysme, and spiritual agony Paul is in between the principles of good and evil, working in him: therefore he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I find, that is, by experience: As for Grotius, who makes this no more than the combat of conscience with corruption, which may be in natural men, alledging places out of the Poets, and Epictetus, where some have said in the like manner, they knew it was evil they did, and they do not allow it, but yet their frail flesh compelleth them to do it, so that they do not what they would, and what they would not, that they do: As also bringing in a Pagan out of Lactantius, saying, That he sinneth, Non quia velo, sed quia cogor, the flesh being so strong in him. These are but low and philosophical notions, arguing the ignorance of the work, of Gods Spirit in a man, and the repugnancy thereunto by the unregenerate part: But of this more in its time: It is enough for the present to take notice, that Paul saith of himself, That he findeth this in him.

In the next place, There is the object matter of this experimental discovery, which in the Greek is something intricate, and hath so tormented Interpreters, that there are eight Expositions given to make the grammatical connexion: Yea Erasmus is so bold, that unless we receive the supply of that Ellipsis or defect, he thinketh in Paul's speech which he giveth, that we must confess Paulum bal∣bituri; but as Beza well saith, Erasmus doth ineptire in saying so, our Transla∣tors render it smooth enough, I find a Law, and then followeth the specifical description of it, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken many times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is this, That when I would do any good, I cannot do it so fully, so perfectly, so freely, because evil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is present with me; it's adjacent and pressing upon me; it doth not sig∣nifie a meer presence of sense, but the activity and vigorous motions of it.

Beza thinketh it an allusion to that which was spoken to Cain, Gen. 4. 7. Sinne lieth at the door, it is at hand upon all occasions in the punishment thereof to lay hold on a sinner, howsoever if the simple word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth not signifie a bare simple nearness, but that which is a burdensom, destructive approximation, as when it's said, Matth. 3. 10. The ax is laid to the root of the tree, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Original, and so also some expound that, 1 Tim. 1. 9. The Law is not made for the righteous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a burden imposed upon him by constraint, for he hath a voluntary principle within; If I say the simple word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be used so, then much more the compound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are called 'Diabolicae praepositio∣nes, because they do so intend the signification; Paul then finds sinne alwayes at hand, when his heart is ready to do any good, to pull him back, to press him down, and so he is like the bird tied in a string, which assaying to flie up to hea∣ven immediately is plucked back again; Now this sinne thus present, is not actu∣al, habitual, or an accustomed sinne; Though Gratius relateth it to the custom of sinne, even as he doth (Lib. 2. de Jure belli cap. 12. 26.) expound that of the Apostle [By nature the children of wrath] making nature to be custom, saying, The Apostle doth not so much speak of his own person, as of the Romans amongst whom he then lived. For Regeneration delivers from the custom of sinne, but it is that original sinne, that corrupt nature, which doth alwayes cleave to us, as the shadow doth the body, or rather, as the Ivy the Tree, secretly consu∣ming it. From whence observe,

That original sinne is the adjacent sinne, or the sinne that is alwayes troublesomly present with as: So that whereas we may go from one company to another, from one place to another, yet we can never go from this original sinne, but we carry it about with us at all times, in all places, in all duties, and that even the most holy do, whereby it is that they are kept so low, and humble in themselves; Why is it, that when we are regenerated, we should not be like Saints in Heaven, without any spot or blemish? Why should we not delight in God, and heavenly things, more than in earthly? Why should there he the least difficulty and unwillingness in us to any thing that is good? Is not all this, because this sinne is thus readily present with us, it lieth not at the door, but in the very heart of us all?

But let us explain, What is comprehended in this Epithete given original sinne, That it is present with us?