A53712:339
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, It chooseth nothing, consents to nothing but sub ratione boni, as it hath an appearance of good, some present good. It cannot consent to any thing under the notion or apprehension of its being evil in any kind. Good is its natural and necessary object, and therefore whatever is proposed unto it for its consent, must be proposed under an appearance of being either good in it self, or good at present unto the soul, or good so circumstantiate as it is; So that,
Secondly, It chuseth nothing, consents to nothing but sub ratione boni, as it hath an appearance of good, some present good. It cannot consent to any thing under the notion or apprehension of its being evil in any kind. Good is its natural and necessary object, and therefore whatever is proposed unto it for its consent, must be proposed under an appearance of being either good in it self, or good at present unto the soul, or good so circumstantiate as it is; So that,
Thirdly, We may see hence the reason why the conception of sin is here placed as a consequent of the minds being drawn away, and the Affections being entangled. Both these have an influence into the consent of the will, and the conception of this or t•at actual sin thereby. Our way therefore here is ⟨p. 176⟩made somewhat plain. We have seen at large how the mind is drawn away by the deceit of sin, and how the Affections are entangled, that which remains is but the proper effect of these things; For the discovery whereof we must instance in some of the special deceits, corrupt and fallacious reasonings before mentioned, and then show their prevalency on the Will to a consent unto sin.
Thirdly, We may see hence the reason why the conception of sin is here placed as a consequent of the minds being drawn away, and the Affections being entangled. Both these have an influence into the consent of the will, and the conception of this or t•at actual sin thereby. Our way therefore here is