A53712:135
The Nature, Power, Deceit, and Prevalency of Indwelling Sin
The nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the ways of its working and means of prevention opened, evinced, and applied with a resolution of sundry cases of conscience thereunto appertaining.The nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining.
London: printed for Thomas Cockerill, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This then is the first thing in the opposition that this enmity makes to God, namely in its general inclination, it lusteth.
Secondly, There is its particular way of contending, it fights or wars; that is, it acts with strength and violence, as men do in war. First, it lusts stirring and moving inordinate figments in the Mind, desires in the appetite and the Affections, proposing them to the W•ll. But it rests not there, it cannot rest: it urgeth, presseth and pursueth its proposals with earnestness, strength and vigour, fighting, and contending, and warring to obtain its end and purpose. Would it merely s••r up and propose things to the soul, and immediately acquiesce in the sentence and judgment of the mind that the thing is evil, against God, and his will, and not farther to be insisted on, much sin might be prevented that is now produced. But it rests ⟨p. 70⟩not here, it proceeds to carry on its design, and that with earnestness and contention. By this means, wicked men inflame themselves, Isa. 57. 5. They are self-inflamers, as the word signifies, unto sin, every spark of sin is cherished in them until it grows into a flame, and so it will do in others where it is so cherished.
Secondly, There is its particular way of contending, it fights or wars; that is, it acts with strength and violence, as men do in war. First, it lusts stirring and moving inordinate figments in the Mind, desires in the appetite and the Affections, proposing them to the W•ll. But it rests not there, it cannot rest: it urgeth, presseth and pursueth its proposals with earnestness, strength and vigour, fighting, and contending, and warring to obtain its end and purpose. Would it meerly s••r up and propose things to the soul, and immediately acquiesce in the sentence and judgment of the mind that the thing is evil, against God, and his will, and not farther to be insisted on, much sin might be prevented that is now produced. But it rests