On the nature, power, deceit, and prevalence of indwelling sin in believers

Front matter

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Contents

PREFACE,

CHAP. I. The Nature of indwelling sin in believers treated of by the Apostle, Rom. vii. 21. Illustrated,

CHAP. II. Indwelling sin a law. In what sense it is so called. What kind of law it is. An inward effective principle called alaw. The power of sin thence evinced,

Chapter II

Indwelling sin a law. In what sense it ts so called.

What kind of law it is. An inward effective

principle called a law. The power of sin thence

evinced. b

Tat which we have proposed to consider, is the power and efficacy of indwelling sin. The ways whereby it may be evinced are many. I shall begin with the appellation of it in the place before-mentioned, it is a law; ‘I find a law,” saith the apostle. It is because of its power and efficacy that it is so called; so is also the principle ‘of grace in believers, the “ law of the Spirit of life,” as we observed before; ‘* which is the exceeding greatness of the power of God in them.” Where there is a law, there is power.

We shall therefore show both what belongs to it, as it is a law in general, and also what is peculiar or proper in it, as being such a law as we have described. |

There are in general two things attending every law, as such. -

First, dominion; ‘* The law hath dominion over a man whilst he liveth:” KYRIEYEI TA ANTHROPA, it lordeth it over a man. Where any law takes place, KyRIEYEI, it hath dominion. It is properly the act of a superior, and it belongs to its nature to exact obedience by way of dominion. Now there is

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a two-fold dominion, as there is a two-fold law. There is a moral authoritative dominion over a man, and there is a real. effective dominion in a man. The first is an affection of the law of God, the latter of the law of sin. The law of sin hath not in itself a moral dominion, it hath not a rightful dominion or authority over any man, but is that which is equivalent to it; whence it is said, BASILEYEIN, to reign as a king, Rom. vi. 12. and KYRIEYEIN, to lord it, or have dominion, ver. 14. as a law in general is said to have, chap. vii. 1. but because it hath lost its complete dominion in reference to believers, of whom alone we speak, I shall not insist upon it in the utmost extent of its power. But even in them it is a law still, though not a law to them; yet, it is a law in them. And though it have not a complete, and, as it were, a rightful dominion over them, yet it will have a domination as to some things in them. It is still a law, and that in them, so that all its actings are the actings of a law, that is, it acts with power, though it has lost its complete power of ruling in them. Though it be weakened, yet its nature is not changed. It is a law still, and therefore powerful. And as its particular workings (which we shall afterwards consider) are the ground of this appellation, so the term itself teacheth us in general what we are to expect from it, and what endeavours it will use for dominion, to which it hath been accustomed.

Secondly, A law, as a law, hath an efficacy to provoke those that are obnoxious to it to the things that it requireth. A law hath rewards and punishments accompanying it. ‘These secretly prevail on them to whom they are proposed, though the things commanded be not much desirable. _And generally all laws have their efficacy on the minds of men, from the rewards and punishments that are annexed to them. Nor is this law without this spring of power: it hath its rewards and punishments.

The pleasures of sin are the rewards of sin; a reward that most men lose their souls to obtain. By this the law of sin contended in Moses against the law of grace: ‘* He chose rather to suffer afflictions with the people of God, than to enjoy the pleasures of sin for a season; for he looked unto the recompense of reward.” ‘The contest was in his mind between the law of sin and the law of grace. The motive on the part of the law of sin, wherewith it sought to draw him over, and wherewith it prevails on the most, was the reward that it proposed to him, namely, that he should have the present enjoyment of the pleasures of sin. ‘This was opposed to the reward annexed to the law of grace, called the recompense of reward.

By this sorry reward doth this law keep the world in obedience to its commands. And _ experience shows us of what power it is to influence the minds ofmen. It hath also punishments that it threatens men with, who labour to cast off its yoke. Whatever evil, trouble, or danger in the world attends gospel obedience; whatever hardship or violence is to be offered to the sensual part of our natures, in a strict course of mortification, sin makes use of, as if they were punishments attending the neglect of its commands. By these it prevails on the fearful, who shall have no share in eternal life. And it is hard to say by whether of these, its pretended rewards, or pretended punishments, it doth most prevail, in whether of them its great strength doth lie. By its rewards it enticeth men to sins of commission, as they are called, in ways and actions tending to the satisfaction of its lusts. By its punishments it induceth men to the omitting of duties, a course tending to no less a pernicious event than the former. By which of these the law of sin hath its greatest success in and upon the souls of men is not evident, and that because they are seldom or never separated, but equally take place on the same persons. But this is certain, that by tenders and promises of the pleasures of sin on the one hand, by threats of the deprivation of all sensual contentments, and the infliction of temporal evils on the other, it hath an exceeding efficacy on the minds of men, oftentimes of believers themselves. Unless a man be prepared to reject the reasonings that will offer themselves from the one and the other of these, there is no standing before the power of this law. The world falls before them every day. With what deceit and violence they are urged and imposed on the minds of men, we shall afterwards state, as also what advantages they have to prevail upon them. Look on the generality of men, and you shall find them wholly by these means at sin’s disposal. Do the profits and pleasures of sin lie before them, nothing ean withhold them from reaching after them. Do difficulties and inconveniences attend the duties of the gospel, they will have nothing to do with them, and so are wholly given up to the rule and dominion of this law.

And this light in general we have to the power and efficacy of indwelling sin, from the general nature of a law, whereof it is partaker.

We may consider next, what kind of law in particular it is, which will farther evidence that power of it after which we are inquiring. It is not an outward, written, commanding law, but an inbred, working, impelling, urging law. A law proposed to us, is not to be compared for efficacy to a law inbred in us. Adam had a law of sin proposed to him in his temptation, but because he had no law of siu inbred and working in him, he might have withstood it. An inbred law must needs be effectual. Let us take an example from that law, which is contrary to this law of sin. ‘The law of God was at first inbred and natural to man; it was consecrated with his faculties, and was their rectitude both in being and operation, in reference to his end of living to God, and of glorifying him. Hence it had an especial power in the whole soul, to enable it to all obedience, yea, and to make all obedience easy and pleasant. Such is the power of an inbred law. And though this law, as to the rule and dominion of it, - be now by nature cast out_of the soul, yet the remaining sparks of it, because they are inbred, are very powerful and effectual, as the apostle declares, Rom. ii. 14, 15. Afterwards God renews this law, and writes it on tables of stone. But what is the efficacy of this law? Will it now, as it is external, and proposed to men, enable them to perform the things that it exacts and requires? Not at all. God knew it would not, unless it were turned to an internal law again; that is, until of a moral outward rule, it be turned into an inward real principle. Wherefore God makes his law internal again, and implants it on the heart as it was at first, when he intends to give it power to produce obedience in all his people: ** T will put my law in their inward parts, and write it in their hearts.” This is that which God fixes on, as it were upon a discovery of the insufficiency of an outward law leading men to obedience. The written law, saith he, will not do it; mercies and deliverances from distress will not effect it; trials and afflictions will not accomplish it. ‘Then,. saith the Lord, will I take another course: I will turn the written law into an internal living principle in their hearts, and that will have such an efficacy, as will assuredly make them my people, and keep them so. Now such is this law of sin; it is an indwelling law, Rom. vii. 17. ** It is sin that dwelleth in me,” ver. 20. Sin that dwelleth in me, ver. 21. It is present with me, ver. 23. It is in my members ; yea, it is so far in a nian, as in some sense it is said to be the man himself. Ver. 18. * I know that in me, that is, in my flesh, there dwelleth no good thing.” The flesh, which is the seat and throne of this law, yea, which indeed in this law is in some sense the man himself, as grace also is the new man. Now from this consideration of it, that it is an indwelling law inclining and moving to sin, as an inward habit or principle, it hath several advantages,

~- increasing its strength, and furthering its power. As, .

First, It always abides in the soul, it is never absent. The apostle twice uses that expression: it dwelleth in me, there is its constant residence and habitation. If it came upon the soul only at certain seasons, much obedience might be perfectly accomplished in its absence. Yea, and as they deal with usurping tyrants, whom they intend to thrust out of a city, the gates might be sometimes shut against it, that it might not return. The soul might fortify itself against it. But the soul is its home; there it dwells, and is no wanderer. Wherever you are, whatever you are about, this law of sin is always in you; in the best that you do, and in the worst. Men little consider what a dangerous companion is always at home with them. When they are in company, when alone, by night or by day, all is one, sin is with them. ‘There is a living coal continually in their houses, which, if it be not looked to, will fire them, and, it may be, consume them. O the woful security of poor souls! How little do the most of men think of this inbred enemy, that is never from home! How little, for the most part, doth the watchfulness of professors answer the danger of their state and condition !

Secondly, It is always ready to apply itself to every end and purpose that it serves to. It doth not only dwell in me, saith the apostle, ‘* but when I would do good, it is present with me.” ‘There is somewhat more in that expression than mere indwelling. An inmate may dwell in a house, and yet not be always meddling with what the good man of the a house hath to do, (that so we may keep to the allusion of indwelling, used by the apostle.) But it. is so with this law, it so dwells in us, that it will be present with us in every thing we do; yea, oftentimes when with most earnestness we desire to be quit of it, with most violence it will put itself upon us: ** when I would do good, it is present with me.” Would you pray? would you hear? would you give alms? would you meditate? would you be in any duty acting faith on God, and love towards him? would you work righteousness? would you resist temptations? this troublesome perplexing indweller will still more or less put itself upon you, and be present with you; so that you cannot perfectly and completely accomplish the thing that is good, as our apostle speaks, ver. 18. Sometimes men, by hearkening to their temptations, stir-up, excite, and provoke their lusts, and no wonder if then they find them present and active. But it will be so, when with all our endeavours we labour to be free from them. ‘This law of sin dwells in us; that is, it adheres as a depraved principle to our minds in darkness and vanity, to our affections in sensuality, to our wills in a loathing of, and aversion from, that which is good; and by some more, or all of these, is continually putting itself upon us, in inclinations, motions, or suggestions to evil, when we would be most gladly quit of it.

Thirdly, It being an indwelling law, it applies itself to its work with great facility and easiness, like ‘* the sin that doth so easily beset us.” It hath a great facility and easiness in the application of itself to its work; it needs no doors to be opened to it, it needs no engines to work by. ‘The soul cannot apply itself to any duty of a man, but it must be by the exercise of those faculties wherein this law hath its residence. Is the understanding or the mind to be applied to any thing? there it is ignorance, darkness, vanity, folly, madness. Is the will to be engaged ? there it is also in spiritual deadness, stubbornness, and the roots of obstinacy... Are the heart and affections to be set on work? there it is in inclinations to the world, and present things, and sensuality, with proneness to all manner of defilements. Hence it is easy for it to insinuate itself into all that we do, and to hinder all that is good, and to further all sin and wickedness. It hath an intimacy, an inwardness with the soul, and therefore in all that we do, doth easily beset us. It possesseth those very faculties of the soul, whereby we must do what we do, whatever it be, good or evil. Now all these advantages it hath as it is a law, as an indwelling law, which manifests its power and efficaey. It is always resident in the soul, it insinuates itself into all its actings, and that with easiness and facility.

This is that law, which the apostle affirms that he found in himself; this is the title that he gives to the powerful and effectual remainders of indwelling sin even in believers, and these general evidences of its power have we from that appellation. Many there are in the world who find not this law in them, — who, whatever they have been taught in the word, have not a spiritual sense and experience of the power of indwelling sin, and that because they are wholly under the dominion of it. They find not that ol there is darkness and folly in their minds, because they are darkness itself, and darkness will discover nothing. They find not deadness, and an: indisposition in their hearts and wills to God, because they are dead wholly in trespasses and sins, ‘They are at peace with their lusts, by being in bondage to them. And this is the state of most men in the world, which makes them wofully despise all their eternal concerns. Whence is it that men follow and pursue the world with so much greediness, that they neglect heaven, and life, and immortality for it every day? Whence is it that some pursue their sensuality with delight ? they wili drink, and revel, and have their sports, let others say what they please. Whence is it that so many live so unprofitably under the word, that they understand so little of what is spoken to them, that they practise less of what they understand, and will by no means be stirred up to answer the mind of God in his calls to them? It is all from this law of sin, and the power of it that rules and bears sway in men, that all these things proceed; but it is not such persons of whom at present we particularly treat.

From what has been said, it will follow, that if there be such alaw in believers, it is doubtless their duty to find it out, to find it so to be.

The more they find its power, the less they will feel its effects. It will not at all advantage a man to have a hectical distemper, and not discover it; a fire lying secretly i in his house, | and not to know it. So much as men find of this law in them, so much — they will abhor it and themselves, and no more. Proportionably also to their discovery of it will be their

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D2 earnestness for grace, nor will it rise higher; all watchfulness and diligence in obedience will be an-

swerable also thereto. Upon this hinge, or finding out, and experiencing the power and the efficacy of this law of sin, turns the whole course of our lives.

Ignorance of it breeds senselessness, carelessness,

sloth, security, and pride, all which the Lord’s soul abhors. Eruptions into great, open, conscience-

wasting, seandalous sins, are from want of a due spiritual consideration of this law. Inquire then how

it is with your souls; what do you find of this law,

what experience have you of its power and efficacy ?

Do you find it dwelling in you, always present with

you, exciting itself, or putting forth its poison with

facility and easiness at all times in your duties,

“‘ when you would do good?” What humiliation,

what self-abasement, what intenseness in prayer,

what diligence, what watchfulness doth this call for | at your hands! What spiritual wisdom do you stand in need of ! What support of grace, what assistance of the Holy Ghost, will be hence also discovered! I fear we have few of us a diligence proportionable to our danger.

Chapter III

The seat or stulyect of the law of Sin, the Heart. What meant thereby. Properties of the Heart, as possessed by Sin; unsearchable, deceitful. Whence that deceit ariseth. Improvement of these considerations.

Havine manifested the remainders of indwelling sin in believers to be a law, and evinced in general the power of it from thence, we shall now proceed to give particular instances of its efficacy and advantages, from some things that generally relate to it as such. And these are three: first, its seat and subject; secondly, its natural properties ; and thirdly, its operations, and the manner thereof, which principally we aim at, and shall attend to.

First, For the seat and subject of the law of sin, the Scripture everywhere assigns it to be the heart. There indwelling sin keeps its special residence. It hath invaded and possessed the throne of God himself: ** Madness is in the heart of men whilst they live.” ‘This is their madness, or the root of all that madness which appears in their lives: ** Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies,” &c. ‘There are many outward temptations and provocations that befal men, which excite and stir them up to these evils. But they do but, as it. were, open the vessel, and let out what is laid up and stored in it. ‘The root, rise, and spring of all

O4 these things is in the heart. Temptations and occasions put nothing into a man, but only draw out what was in him before. Hence is that summary description of the whole work and effect of this law of sin: ‘ Every imagination of the thoughts of man’s heart is only evil continually.” ‘The whole work of the law of sin, from its first rise, its first coining of actual sin, is here described; and_ its seat, its workhouse, is said to be the heart. And so it is called by our Saviour, “ the evil treasure of the heart :”? ‘* An evil man, out of the evil treasure of his heart, bringeth forth evil things.” ‘This treasure is the prevailing principle of moral actions that isin men. So in the beginning of the verse, our Saviour calls grace the good treasure of the heart of a good man, whence that which is good doth proceed. It is a principle constantly and abundantly inciting and stirring up to, and consequently bringing forth, actions conformable and like to it,: of the same kind and nature with itself. And it is also called a treasure, for its abundance. It will never be exhausted; it is not wasted by men’s spending on it; yea, the more lavish men are of this stock, the more they draw out of this treasure, the more it grows and abounds: as men do not spend their grace, but increase it, by its exercise, no more do they their indwelling sin. ‘The more men exercise their grace in the duties of obedience, the more it is strengthened and increased. And the more men exert and put forth the fruits of their lust, the morg is that enraged and increased in them. Tt feeds upon itself, swallows up its own poison, and grows thereby. ‘The more men sin, the more roto)

they are inclined to sin. It is from the deceitfulness of this law of sin, whereof we shall speak afterwards at large, that men persuade themselves that by this or that particular sin, they shall so satisfy’ their lusts, as that they shall need to sin no more. Every sin increaseth the principle, and - fortifieth the habit of sinning. It is an evil treasure, that increaseth by doing evil. And where doth this treasure lie? It is in the heart; there it is laid up, there it is kept in safety. All the men in the world, all the angels in heaven, cannot dispossess a man of this treasure, it is so safely stored in the heart.

~The heart, in the Scripture, is variously used. Sometimes for the mind and understanding; sometimes for the will, sometimes for the affections, sometimes for the conscience, sometimes for the whole soul. . Generally, it denotes the whole soul of man, and all the faculties of it; not absolutely, but as they are all one principle of moral operations, as they all concur in our doing good or evil. The mind, as it inquireth, discerneth, and judgeth what is to be done, what refused ;/ the will, as it chooseth or refuseth, and avoids ;) the affections, as they like or dislike, cleave to, or have an aversion from, that which is proposed to them; the conscience, as it warns and determines; are all together called the heart. And in this sense it is, that we say, the seat and subject of this law of sin is the heart of man. Only we may add, that the Scripture, speaking of the heart, as the principle of men’s good or evil actions, doth usually insinuate together with it, two things belonging to the manner of their performance :-—

First, A suitableness and pleasingness to the soul in the things that are done. When men take delight, and are pleased in what they do, they are said to do it heartily with their whole hearts. Thus, when God himself blesseth his people with love and delight, he says he doth it with ‘ his whole heart, and his whole soul.”

Secondly, Resolution and constancy in such actions. And this also is denoted in the metaphorical expression before used of a treasure, from whence men do constantly take out the things which either they stand in need of, or intend to use. |

This is the subject, the seat, the dwelling-place of this law of sin. ‘The heart, as it is the entire principle of moral operations, of doing good or evil, as out of it proceed good or evil. Here dwells our enemy; this is the fort, the citadel of this tyrant, where it maintains a rebellion against God all our days. Sometimes it hath more strength, and consequently more success; sometimes less of the one than of the other, but is always in rebellion whilst we live.

That we may, in passing, take a little view of the strength and power of sin from this seat and subject of it, we may consider one or two properties of the heart that exceedingly contribute thereto. It is like an enemy in war, whose strength and power lie not only in his numbers, and force of men or arms, but also in the unconquerable forts that he doth possess. And such is the heart to this enemy of God and our souls, as will appear from the properties of it, whereof one or two shall be mentioned.

First, It is unsearchable—‘* Who can know the heart? Ithe Lord search it.” The heart of man is pervious to God only; hence he takes the honour of searching the heart to be as peculiar to himself, and as fully declaring him to be God, as any other glorious attribute of his nature. We know not the hearts of one another, we know not our own hearts as we ought. Many there are that know not their hearts as to their general bent and disposition, whether it be good or bad, sincere and sound, or corrupt and naught; but no one knoweth all the secret intrigues, the windings and turnings, the actings and aversions of his own heart. Hath any one the perfect measure of his. own light and darkness? Can any one know what actings, or choosings, or aversions his will brings forth, upon the proposal of that endless variety of objects that it is to be exercised with ? Can any one traverse the various mutability of his affections? Do the secret springs of acting and refusing in the soul lie before the eyes of any man? Doth any one know what will be the motions of the mind or will, in such and such a conjunction of things; such a suiting of objects, such a pretension of reasonings, such an appearance of things desirable? All in heaven and earth, but the infinite allseeing God, are utterly ignorant of these things. In this unsearchable heart dwells the law of sin, and much of its security, and consequently of its strength, lies in this, that it is past our finding out. We fight with an enemy whose secret strength we cannot discover, whom we cannot follow into its retirements. Hence oftentimes, when we are ready to think sin quite ruined, after a while we find it was but out of sight. It hath coverts and retreats in an unsearch- C3 a

58 able heart, whither we cannot pursue it. The soul may persuade itself all is well, when sin may be safe in the hidden darkness of the mind, into which it is | impossible that he should look; for whatever makes manifest is light. It may suppose the will of sinning is utterly taken away, when yet there is an unsearchable reserve for a more suitable object, a more vigorous temptation than at present he is tried with. Hath a man had a contest with any lust, and a blessed victory over it by the Holy Ghost, as to that present trial, when he thinks it is utterly expelled, he ere long finds that it was but retired out of sight. It can lie so close in the mind’s darkness, in the will’s indisposition, in the disorder and carnality of the affections, that no eye can discover it. ‘The best of

}our wisdom is but to watch its first appearances, to catch its first under-earth heavings and workings,

_and to set ourselves in opposition to them; for to follow it into the secret corners of the heart, that we -eannot do. It is true, there is yet a relief in this case, namely, that he to whom the work of destroying the law of sin and body of death in us, is principally committed, namely, the Holy Ghost, comes with his axe to the very root, neither is there any thing in an unsearchable heart that is not “ open and naked unto him.” But we, in a way of duty, may hence see what an enemy we have to deal with.