A53712:391
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, That no Arguments or Reasonings, as such, materially considered, are sufficient to stop or hinder any purpose of sinning, or to cause conceived sin to prove abortive, if the sinner have power and opportunity to bring it forth. They ⟨p. 208⟩are not in themselves, and on their own account restraining grace; for if they were, the Administration and Communication of grace, as grace, were left unto every man who is able to give advice against sin. Nothing is nor can be called grace, though common, and such as may perish, but with respect unto its peculiar relation to God. God by the power of his Spirit making arguments and reasons effectual and prevailing, turns that to be grace, I mean of this kind, which in it self, and in its own nature was bare reason. And that efficacy of the Spirit, which the Lord puts forth in these persuasions and motives is that which we call restraining grace. These things being premised, we shall now consider some of the Arguments which we find that he hath made use of to this end and purpose.
Secondly, That no Arguments or Reasonings, as such, materially considered, are sufficient to stop or hinder any purpose of sinning, or to cause conceived sin to prove abortive, if the sinner have power and opportunity to bring it forth. They ⟨p. 208⟩are not in themselves, and on their own account restraining grace; for if they were, the Administration and Communication of grace, as grace, were left unto every man who is able to give advice against sin. Nothing is nor can be called grace, though common, and such as may perish, but with respect unto its peculiar relation to God. God by the power of his Spirit making arguments and reasons effectual and prevailing, turns that to be grace, I mean of this kind, which in it self, and in its own nature was bare reason. And that efficacy of the Spirit, which the Lord puts forth in these perswasions and motives is that which we call restraining grace. These things being premised, we shall now consider some of the Arguments which we find that he hath made use of to this end and purpose.