A53712:330
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.
Secondly, There is a Consent of the will, which is attended with a secret renitency and volition of the contrary. Thus Peter's will was in the denying of his Master. His will was in it, or he had not done it; it was a voluntary action, that which he chose to do at that season. Sin had not been brought forth, if it had not been thus conceived. But yet at this very time there was resident in his will a contrary principle of love to Christ, yea, and faith in him which utterly failed not. The efficacy of it was intercepted, and its operations suspended actually, through the violent urging of the temptation that he was under; but yet it was in his ⟨p. 173⟩will, and weakened his consent unto sin, though it consented: It was not done with self-pleasing, which such full acts of the will do produce.
Secondly, There is a Consent of the will, which is attended with a secret renitency and volition of the contrary. Thus Peter's will was in the denying of his Master. His will was in it, or he had not done it; it was a voluntary action, that which he chose to do at that season. Sin had not been brought forth, if it had not been thus conceived. But yet at this very time there was resident in his will a contrary principle of love to Christ, yea, and faith in him which utterly failed not. The ecafficy of it was intercepted, and its operations suspended actually, through the violent urging of the temptation that he was under; but yet it was in his ⟨p. 173⟩will, and weakned his consent unto sin, though it consented: It was not done with self-pleasing, which such full acts of the will do produce.
Thirdly, Although there may be a predominant consent in the will, which may suffice for the conception of particular sins, yet there cannot be an absolute, total, full consent of the will of a Believer unto any sin: for,