IT is of Indwelling-sin , and that in the remainders of it in Persons after their Conversion to God , with its power , efficacy , and effects , that we intend to treat . This also is the great design of the Apostle , to manifest and evince in c. 7. of the Epistle to the Romans . Many indeed are the contests about the principal scope of the Apostle in that Chapter , and in what state the Person is , under the Law , or under Grace whose condition he expresseth therein . I shall not at present enter into that dispute , but take that for granted , which may be undeniably proved and evinced ; namely , that it is the condition of a Regenerate Person , with respect unto the remaining power of Indwelling-sin , which is there proposed , and exemplified by , and in the Person of the Apostle himself . In that discourse therefore of his , shall the foundation be laid of what we have to offer upon this subject . Not that I shall proceed in an Exposition of his Revelation of this Truth , as it lies in its own contexture , but only make use of what is delivered by him , as occasion shall offer it self . And here first occurreth , that which he affirms , ver. 21. I find then a Law , that when I would do good , evil is present with me .

There are four things observable in these words .

First , The Appellation he gives unto Indwelling-Sin , whereby the expresseth its power and efficacy , it is a Law . For that which he terms a Law , in this verse , he calls in the foregoing , sin that dwelleth in him .

Secondly , The way whereby he came to the discovery of this Law , not absolutely , and in its own nature , but in himself , he found it ; I find a Law .

Thirdly , The frame of his soul and inward Man with this Law of Sin , and under its discovery , He would do good .

Fourthly , The state and activity of this Law , when the soul is in that frame , when it would do good , it is present with him . For what ends and purposes we shall shew afterwards .

The first thing observable is the Compellation here used by the Apostle , he calls Indwelling-Sin a Law . It is a Law .

A Law is taken either properly , for a directive Rule ; or improperly , for an operative effective Principle , which seems to have the force of a Law . In its first sense , it is a Moral Rule which directs and commands , and sundry wayes moves and regulates the mind , and the will , as to the things which it requires , or forbids . This is evidently the general nature and work of a Law . Some things it commands , some things it forbids , with Rewards and Penalties , which move and impel men to do the one , and avoid the other . Hence in a secondary sense , an inward principle , that moves and enclines constantly unto any Actions , is called a Law . The principle that is in the nature of every thing , moving and carrying it towards its own end and rest , is called the Law of Nature . In this respect every inward principle that inclineth and urgeth unto operations or actings suitable to it self , is a Law . So Rom. 8. 2. The powerful and effectual working of the Spirit and grace of Christ in the hearts of Believers , is called the Law of the Spirit of life . And for this reason doth the Apostle here call Indwelling-sin a Law . It is a powerful and effectual indwelling-principle , inclining and pressing unto actions agreeable and suitable unto its own nature . This and no other is the intention of the Apostle in this expression . For although that term , a Law , may sometimes intend a state and condition , and if here so used , the meaning of the words should be , I find that this is my condition , this is the state of things with me , that when I would do good evil is present with me , which makes no great alteration in the principal intendment of the place ; yet properly it can denote nothing here , but the chief subject treated of . For although the name of a Law be variously used by the Apostle in this Chapter ; yet when it relates unto sin , it is nowhere applyed by him to the condition of the person , but only to express either the nature , or the power of sin it self : so ver. 23. I see another Law in my members , warring against the Law of my mind , and bringing me into captivity unto the law of sin which is in my Members . That which he here calls the Law of his mind , from the principal subject and seat of it , is in it self no other but the Law of the Spirit of life , which is in Christ Jesus , chap. 8. 2. or the effectual power of the Spirit of grace , as was said . But the Law as applyed unto sin , hath a double sense ; for as in the first place , I see a Law in my Members , it denotes the being and nature of sin ; so in the latter , leading into captivity to the Law of sin which is in my Members , it signifies its power & efficacy . And both these are comprised in the same name singly used , ver. 20. Now that which we observe from this name , or term of a Law attributed unto sin , is , That There is an exceeding efficacy and power in the remainders of Indwelling-sin in Believers , with a constant working towards evil .

Thus it is in Believers , 't is a Law even in them , though not to them . Though its rule be broken , its strength weakned and impaired , its root mortified , yet it is a Law still of great force and efficacy . There where 't is least felt , it is most powerful . Carnal men in reference unto spiritual & moral duties , are nothing but this Law , they do nothing but from it , and by it . It is in them a ruling and prevailing principle of all moral actions , with reference unto a supernatural and eternal end . I shall not consider it in them in whom it hath most power , but in them in whom its power is chiefly discovered and discerned , that is in Believers , in the others only in order to the farther conviction and manifestation thereof .

2dly , The Apostle proposeth the way whereby he discovered this Law in himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I find then , or therefore a Law . He found it ; it had been told him there was such a Law , it had been preached unto him . This convinced him , that there was a Law of Sin . But it is one thing for a man to know in general , that there is a Law of Sin : Another thing for a man to have an experience of the power of this Law of sin in himself . It is preached to all ; all men that own the Scripture acknowledge it , as being declared therein ; but they are but few that know it in themselves , we should else have more complaints of it than we have , and more contendings against it , and less fruits of it in the world . But this is that which the Apostle affirms ; not that the Doctrine of it had been preached unto him , but that he found it by experience in himself . I find a Law ; I have experience of its power and efficacy . For a man to find his sickness and danger thereon from its effects , is another thing than to hear a discourse about a disease from its causes . And this experience is the great preservative of all Divine Truths in the soul. This it is to know a thing indeed , in reality , to know it for our selves , when as we are taught it from the Word , so we find it in our selves . Hence we observe ,

Secondly , Believers have experience of the power and efficacy of Indwelling-Sin . They find it in themselves , they find it as a Law . It h●th a self-evidencing efficacy to them that are alive to discern it : They that find not its power , are under its Dominion . Whosoever contend against it , shall know and find , that it is present with them , that it is powerful in them . He shall find the stream to be strong , who swims against it , though he who rouls along with it , be insensible of it .

Thirdly , The general frame of Believers notwithstanding the inhabitation of this Law of Sin , is here also expressed . They would do good . This Law is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The habitual inclination of their will is unto good . This Law in them , is not a Law unto them , as it is to Unbelievers . They are not wholly obnoxious to its power , nor morally unto its commands . Grace hath the Soveraignty in their souls ; This gives them a Will unto good ; they would do good , that is , alwayes and constantly , 1 John 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to commit sin , is to make a trade of sin , to make it a mans business to sin ; so it is said , a Believer doth not commit sin . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do that which is good ; to will to do so ; is to have the habitual bent and inclination of the will set on that which is good , that is , morally and spiritually good , which is the proper subject treated of ; whence is our Third Observation .

There is , and there is through grace kept up in Believers , a constant and ordinarily prevailing wil of doing good , notwithstanding the power and efficacy of Indwelling-Sin to the contrary .

This in their worst condition , distinguisheth them from Unbelievers in their best . The Will in unbelievers is under the power of the Law of sin . The opposition they make to sin , either in the root , or branches of it , is from their light , and their consciences ; the will of sinning in them is never taken away ▪ Take away all other considerations & hinderances , whereof we shall treat afterwards , and they would sin willingly always . Their faint endeavours to answer their convictions , are far from a will of doing that which is good . They will plead indeed , that they would leave their sins , if they could , and they would fain do better than they do . But it is the working of their Light and Convictions , not any spiritual inclination of their wills , which they intend by that expression . For where there is a will of doing good , there is a choice of that which is good for its own excellency sake , because it is desirable and suitable to the soul , and therefore to be preferred before that which is contrary . Now this is not in any unbelievers ; they do not , they cannot so chuse that which is spiritually good , nor is it so excellent or suitable unto any principle that is in them : only they have some desires to attain that end , whereunto that which is good doth lead , and to avoid that evil which the neglect of it tends unto . And these also are for the most part so weak and languid in many of them , that they put them not upon any considerable endeavours ; witness that luxury , sloth , worldliness and security , that the generality of men are even drowned in . But in believers there is a will of doing good , an habitual disposition and inclination in their wills unto that which is spiritually good . And where this is , it is accompanied with answerable effects . The will is the principle of our moral actions , and therefore unto the prevailing disposition thereof , will the general course of our actings be suited . Good things will proceed from the good treasures of the heart . Nor can this disposition be evidenced to be in any but by its fruits . A will of doing good , without doing good , is but pretended .

Fourthly , There is yet another thing remaining in these words of the Apostle , arising from that respect that the presence of sin hath unto the time and season of duty : When I would do good , ( saith he ) evils is present with me .

There are two thing to be considered in the will of doing good , that is in Believers .

First , There is its habitual residence in them . They have always an habitual inclination of will unto that which is good . And this habitual preparation for good is always present with them , as the Apostle expresses it , ver. 18. of this Chapter .

Secondly , There are special times and seasons for the exercise of that principle . There is a , When I would do good , a season wherein this or that good , this or that duty is to be performed and accomplished , suitably unto the habitual preparation and inclination of the will .

Unto these two , there are two things in Indwelling-sin opposed . To the gracious principle residing in the will , inclining unto that which is spiritually good , it is opposed as it is a Law that is a contrary priciple inclining unto evil , with an aversation from that which is good . Unto the second , or the actual willing of this or that good in particular , unto this , when I would do good , is opposed the presence of this Law , evil is present with me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; evil is at hand and ready to oppose the actual accomplishment of the good aimed at . Whence ,

Fourthly , Indwelling-sin is effectually operative in rebelling and inclining to evil , when the will of doing good is in a particular manner active , and inclining unto obedience .

And this is the description of him who is a Believer , and a sinner , as every one who is the former , he is the latter also . These are the contrary principles , and the contrary operations that are in him . The principles are a will of doing good on the one hand , from grace , and a Law of sin on the other . Their adverse actings and operations are insinuated in those expressions , When I would do good , evil is present with me . And these both are more fully expressed by the Apostle , Gal. 5. 17. For the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other ; so that I cannot do the things that I would .

And here lie the springs of the whole course of our obedience . An acquaintance with these several principles , and their actings , is the principal part of our wisdom . They are , upon the matter , next to the free grace of God in our Justification by the blood of Christ , the only things wherein the glory of God and our own souls are concern'd . These are the springs of our holiness , and our sins , of our joys and troubles , of our refreshments and sorrows . It is then all our concernments to be throughly acquainted with these things , who intend to walk with God , or to glorifie him in this world .

THat which we have proposed unto consideration 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 , Rom. 8. 3. which is the exceeding greatness of the power of God in them , Ephes. 1. 19. Where there is a Law ▪ there is power .

We shall therefore shew both what belongs unto 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 . Rom. 7. 1. The Law hath dominion over a man whilst he liveth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it Lordeth it over a man . Where any Law takes place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath dominion . It is properly the act of a Superiour , and it belongs to its nature to exact obedience by way of dominion . Now there is 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 it self a moral dominion , it hath not a rightful dominion or authority over any man , but it hath that which is equivalent unto it ; whence it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reign as a King , Rom. 6. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Lord it , or have dominion , ver. 14. as a Law in general is said to have , chap. 7. 1. But because it hath lost its complete dominion , in reference unto Believers , of whom alone we speak , I shall not insist upon it in this utmost extent of its power . But even in them it is a Law still , though not a Law unto them ; yet , as was said , 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 have 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 it self 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 unto it unto the things that it requireth . A Law hath Rewards and Punishments accompanying of 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 unto 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 , Heb. 11. 25 , 26. 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 recompence 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 unto him , namely that he should have the present enjoyment of the pleasures of sin , By this it contended against the reward annexed unto the Law of Grace , called the Recompence of reward .

By this sorry reward doth this Law keep the world in obedience to its commands . And experience shew us , of what power it is to influence the minds of men . It hath also Punishments that it threatens men with , who labour to cast off its yoke . What ever evil , trouble or danger in the world attends Gospel obedience ; what ever 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 life eternal , Rev. 21. 8. 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 greatest strength doth lie . By its rewards it inticeth 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 declare ; 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 sins disposal . Do the profits and pleasures of sin lie before them , nothing can withhold them from reaching after them . Do difficulties and inconveniencies 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 l●ght in general we have into the power and efficacy of Indwelling-sin from the general nature of a Law , whereof it is partaker .

We may consider nextly what kind of Law in particular it is , which will farther evidence that power of it , which we are enquiring after . It is not an outward , written , commanding , directing Law , but an inbred , working , impelling , urging Law . A Law proposed unto 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 Sin 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 unto man , it was concreated with his faculties , and was their rectitude both in being and operation in reference to his end of living unto God , and glorifying of him . Hence it had an especial power in the whole soul , to enable it unto all obedience , yea , and to make all obedience easie 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. 2. 14 , 15. Afterwards God renews this Law , and writes it in Tables of Stone ; but what is the efficacy of this Law ; will it now as it is external , and proposed unto 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 untill 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 his people , Jer. 31. 31 , 32 , 33. I will put my Law in their inward parts , and write it in their hearts . This is that which God fixeth on , as it were upon a discovery of the insufficiency of an outward Law leading men unto 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 shall assuredly make them my People , and keep them so . Now such is this Law of Sin , it is an Indwelling-Law , Rom. 7. 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 man , 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 is 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 sundry advantages increasing its strength and farthering its power . As ,

First , It alwayes abides in the soul , it is never absent . The Apostle twice useth 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 fortifie it self against it . But the soul is its home , there it dwells , and is no wanderer . Where ever you are , whatever you are about , this Law of Sin is alwayes in you . In the best that you do , and in the worst . Men little consider what a dangerous companion is alwayes 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 i● be not looked unto , 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 any Professors answer the danger of their state and condition .

Secondly , It is alwayes ready to apply it self to every end and purpose that it serves unto . 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 meer indwelling . An Inmate may dwell in an house , and yet not be alwayes m●dling with what the good man of the 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 doth so dwell in us , as 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 it self 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 it self upon you , and be present with you ; so that you cannot perfectly and compleatly accomplish the thing that is good , as our Apostle speaks , ver. 18. Sometimes men by hearkning to their temptations , do 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 unto our minds in darkness , and vanity , unto our Affections in sensuality , unto our wills in a loathing of , and aversation from that which is good , and by some , more , or all of these , is continually putting it self 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 applyes it self to its work with great facility and easiness , like the sin that doth so easily beset us , Heb. 12. 1. It ●ath a great facility and easiness in the application of it self unto its work ; it needs no doors to be opened unto it , it needs no Engines to work by . The soul cannot apply it self 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 applyed unto any thing ? there it is in ignorance , darkness , vanity , folly , madness . Is the Will to be engaged , there it is also in spiritual deadness , stubborness , and the roots of obstinacy ? Is 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 easie for it to insinuate it self 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 , what ever 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 efficacy . It is alwayes resident in the soul , it puts its self upon all its actings , and that with easiness and facility .

This is that Law which the Apostle asfirms , that he found in himself , this is the title that he gives unto the powerful and effectual remainders of Indwelling-Sin , even in Believers , and these general evidences of its power from th●t Appellation have we . 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 there is darkness and folly in their minds , because they are darkness it self , 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 unto them . And this is the state of most men in the world , which makes them wofully despise all their eternal concernments . Whence is it that men follow and pursue the world with so much greediness , that they neglect Heaven , and life , and immorrality for it every day ? Whence is it that some pursue their sensuality with delight , they will 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 unto 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 unto 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 do proceed ; but it is not such persons of whom at present we particularly treat .