And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
— Genesis 3:6
But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
— Genesis 4:5-8
They conceive mischief, and bring forth vanity, and their belly prepareth deceit.
— Job 15:35
Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand. And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage. Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time is evil.
— Micah 2:1-3
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
— Romans 6:21-23
Effects of Actual Sin, by John Owen. The following contains Chapter Fourteen of his work, “Indwelling Sin.”
When lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
— James 1:15
We are now to proceed to other evidences of that sad truth we are demonstrating. But having passed through the main of our work, I shall be more brief in the management of the arguments that remain.
That which in the next place may be fixed upon, then, is the actual breaking forth of sin—the demonstration that this law of indwelling sin has in all ages given of its power and effectiveness by the woeful fruits which it has brought forth, even in believers themselves. Now, these are of two sorts: 1 the great actual eruptions of sin in their lives; and 2 their habitual declensions1 from the frames, state, and condition of obedence and communion with God that they had obtained. Both of these are laid to the account of this law of sin by the rule of James before unfolded: “when lust hath conceived, it bringeth forth sin” Jam 1:15. Both actual eruptions of sin and habitual declensions into sin belong to the fourth head of its progress, and are convincing evdences of its power and effectiveness.
1. Fearful Eruptions
Consider the fearful eruptions of actual sin that have been in the lives of believers, and we shall find our position regarding indwelling sin evidenced. Should I go through at large with this consideration, I must recount all the sad and scandalous failings of the saints that are left on record in the holy Scripture. However, the particulars of them are known to all so that I shall not need to mention them, nor the many aggravations with which they are attended in their circumstances. We may mention only some few things about the failings of the saints as recorded in Scripture, which are useful to our present consideration.
a. Spiritually mature
Most of the failings recorded in Scripture were not of the lowest form or ordinary sort of believers, but of men that were distinguished on account of their walking with God in their generation. Such were Noah, Lot, David, Hezekiah, and others. They were not men of an ordinary size, but spiritually head and shoulders above their brethren, in profession, yea, in real holiness. Surely it must be a mighty power that could hurry such giants in the ways of God into such abominable sins as they fell into. An ordinary force could never have turned them out of the course of their obedience. It was a poson that no athletic constitution of spiritual health, no antidote, could withstand.
b. Experienced
These very men fell not into their great sins at the beginning of their profession, when they had had but little experience of the goodness of God, of the sweetness and pleasantness of obedience, or of the power and craft of sin, its impulses, solicitations, and surprises. Rather, they fell after a long course of walking with God and acquaintance with all these things, together with innumerable motives to watchfulness. Noah, according to the lives of men in those days of the world, had walked uprightly with God some hundreds of years before he was so surprised as he was Gen 9:20-23. Righteous Lot seems to have been towards the end of his days before he defiled himself with the abominations recorded Gen 19:33-36. David, in a short life, had as much experience of grace and sin—and as much close, spiritual communion with God-as ever had any of the sons of men, before he was cast to the ground by this law of sin 2Sa 11:4. So was it with Hezekiah in his degree, which was not at all the least 2Ki 20:12-18.
Now, for sin to set upon such persons-so well acquainted with its power and deceit, so armed and provided against it, who had been conquerors over it for so many yearsand to prevail against them, it argues a power and efficacy too mighty for everything but the Spirit of the Almighty to withstand. Who can look to have a greater stock of inherent grace than those men had; to have more experience of God and the excellency of His ways, the sweetness of His love and of communion with Him, than they had? Who has either better ability to oppose sin with, or more obligation to do so, than they? Yet we see how fearfully they were prevailed against.
c. Recently blessed
As if God had permitted their falls on set purpose so that we might learn to be wary of this powerful enemy, they, all of them, fell out when they had newly received great and stupendous mercies from the hand of God—which ought to have been strong oblgations to diligence and to watchfulness in close obedience.
Noah was but newly come forth from that world of waters in which he saw the ungodly world perishing for their sins, and himself preserved by that astonishing miracle which all ages must admire. While the world’s desolation was an hourly reminder to him of his strange preservation by the direct care and hand of God, he falls into drunkenness.
Lot had newly seen that which everyone who thinks on it cannot but tremble. He saw, as one speaks, “hell coming out of heaven” upon unclean sinners the greatest evidence, except the cross of Christ, that God ever gave in His providence of the judgment to come. He saw himself and his children delivered by the special care and mraculous hand of God; and yet, while these strange mercies were fresh upon him, he fell into drunkenness and incest.
David was delivered out of all his troubles and had the necks of his enemies given him round about. But he makes use of his peace from a world of trials and troubles to contrive murder and adultery. After Hezekiah’s great and miraculous deliverance, he falls immediately into his carnal pride and boasting.
I say, their falls in such seasons seem to be permitted on set purpose to instruct us all in the truth that we have in hand. This is so that no persons-in no seasons, with whatever resources of grace-can promise themselves security from sin’s prevalence in any other way than by keeping close constantly to Him Who has supplies to give out that are above its reach and efficacy.
I think this should make us look about us. Are we better than Noah, who had the testimony from God that he was “a just man and perfect in his generations” and “walked with God” Gen 6:9? Are we better than Lot, who “vexed his righteous soul…with [the] unlawful evil deeds” of ungodly men, and is therefore commended by the Holy Ghost 2Pe 2:8? Are we more holy, wise, and watchful than David, who obtained this testmony: that he was “a man after [God’s] own heart” Act 13:22? Or are we better than Hezekiah, who appealed to God Himself that he had served Him uprightly with a “perfect heart” 2Ki 20:3? Yet we see what prevalence this law of sin wrought in and over them.
There is no end of the like examples. They are all set up as buoys to discover to us the sands, the shelves, the rocks, whereupon they made their shipwreck, to their hazard, danger, and loss. Yea, they would have done so to their ruin, had not God been pleased in His faithfulness graciously to prevent it.
These fearful eruptions of sin in the godly are the first part of this evidence of the power of sin from its effects.
2. Habitual Declensions
a. Common among professors
INDWELLING SIN
Indwelling sin manifests its power in the habitual declensions from zeal and holness—from the frames, state, and condition of obedience and communion with God unto which they had attained-which are found in many believers. Promises of growth and improvement are many and precious, the means excellent and effective, the benefits great and unspeakable. Yet it often falls out that, instead of these blessings, decays and declensions are found in professors; yea, even in and upon many of the saints of God.
Now, as these declensions must be principally and chiefly from the strength and effcacy of indwelling sin, and is therefore a great evidence of sin’s power, I shall first prove the observation itself to be true-namely, that some of the saints themselves often so decline from the growth and improvement in faith, grace, and holiness that might justly be expected from them. Then I will show that the cause of this evil lies in that which we are addressing. That it is the cause of total apostasy in unsound professors shall be declared thereafter — ch. 16.
But this is a greater work that we have in hand. The prevailing upon true believers to a sinful declension and gradual apostasy requires a putting forth of more strength and efficacy than the prevailing upon unsound professors to total apostasy-just as the wind, which will blow down to the ground a dead tree that has no root, will scarcely shake or bow a living, well-rooted tree.
Yet, such prevailing upon believers to gradual apostasy sin will do. There is mention made in the Scripture of “the first ways of David,” and they are commended above his latter 2Ch 17:3. The last ways even of David were tainted with the power of indwelling sin. Though we have mention only of the actual eruption of sin, yet that uncleanness and pride which was working in him in his numbering of the people were certainly rooted in a declension from his first frame 2Sa 24:2. Those rushes* did not grow without mire. David would not have done so in his younger days, when he followed God in the wilderness of temptations and trials, full of faith, love, humility, brokenness of heart, zeal, and tender affection to all the ordinances of God-all of which were obvious in him. But his strength is impaired by the power and deceitfulness of sin, his locks cut, and he becomes a prey to vile lusts and temptations.
We have a notable instance in most of the churches that our Savior awakens to the consideration of their condition in the Revelation. We may single out one of them. There were many good things in the church of Ephesus, for which it is greatly commended Rev 2:2-3; but yet it is charged with a decay, a declension, a gradual falling away from God and into apostasy: “Thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works” 2:4-5. There was a decay-both inward in the frame of heart as to faith and love, and outward as to obedience and works in comparison to what they had formerly, by the testimony of Christ Himself.
The same also might be shown concerning the rest of those churches, only one or two of them excepted. Five of them are charged with decays and declensions. Hence there is mention in the Scripture of the “kindness of thy youth”; of the “love of thine espousals,” with great commendation Jer 2:2-3; of our “first faith” 1Ti 5:12; of “the beginning of our confidence” Heb 3:14. And cautions are given that “we lose not those things which we have wrought” 2Jo 1:8.
But what need we look back or search for instances to confirm the truth of this observation? A habitual declension from first engagements unto God-from first attainments of communion with God, from first strictness in duties of obedience-is ordinary and common among professors.
b. Common among the best
Might we take a general view of the professors in those nations among whom the lot of the best of us will be found to fall-in part or in whole, in somewhat or in all-we might be plentifully convinced of the truth that the power of indwelling sin is demonstrated in habitual declensions from God.
1. Zeal for God
Is their zeal for God as warm, living, vigorous, effective, and attentive as it was in their first giving themselves to God? Or rather, is there not in the place of it a common, slight, selfish frame of spirit come upon most professors? Iniquity has abounded and their love has waxed cold Mat 24:12. Was it not of old a burden to their spirits to hear the name, ways, and worship of God blasphemed and profaned? Could they not have said with the psalmist, “Rivers of waters run down mine eyes, because they keep not thy law” Psa 119:136? Were not their souls keenly attentive to the interest of Christ in the world, like Eli’s about the ark 1Sa 4:13? Did they not contend earnestly for the faith once delivered to the saints, and every parcel of it, especially in which the grace of God and the glory of the gospel were concerned? Did they not labor to judge and condemn the world by a holy and separated lifestyle?
And now do most professors abide in this frame? Have they grown and made improvement in it? Or is there not a coldness and indifference grown upon the spirits of many in this thing? Yea, do not many despise all these things, and look upon their own former zeal as folly? May we not see many who have formerly been of esteem in ways of profession, become daily a scorn and reproach through their failures to the men of the world, and that justly? Is it not with them as it was of old with the daughters of Zion when God judged them for their sins and wantonness Isa 3:24? Has not the world and self utterly ruined their profession? Are they not careless of the things in which formerly they have declared a singular concern? Yea, are not some come-partly on one pretense, partly on another-to an open enmity to and hatred of the ways of God? They please them no more, but are evil in their eyes.
But let us not mention such open apostates any further, whose hypocrisy the Lord Jesus Christ shortly will judge. Instead, let us ask: How is it with the best? Are not almost all men grown cold and slack as to these things? Are they not less concerned in them than formerly? Are they not grown weary and selfish in their religion; and so, if things are indifferent or well at home, they scarce care how things go abroad in the world? At least, do they not prefer their ease, credit, safety, and secular advantages before these things?—which is a frame that Christ abhors, and declares that those in whom it prevails are none of His.
Some, indeed, seem to retain a good zeal for truth. But where they make the fairest appearance, there will they be found to be most abominable. They cry out against errors-not for truth’s sake, but for selfish or sectarian interests. Let a man be in their group and promote their interest-even if he is very corrupt in his judgment, he is embraced by them and, it may be, admired. This is not zeal for God, but for a man’s self. It is not, “The zeal of thine house hath eaten me up,” but, “Master…we forbad him, because he followeth not us” Psa 69:9; Mar 9:38. Doubtless, it were better for men never to pretend to any zeal at all, than to substitute such wrathful selfishness in the place of it.
2. Delight in worship
Is men’s delight in the ordinances and worship of God the same as in former days? Do they find the same sweetness and relish in them as they have done of old? How precious has the Word been to them formerly! What joy and delight have they had in attending to it! How would they have run and gone to have been made partakers of it, where it was dispensed in its power and purity and in the evidence and demonstration of the Spirit! Did they not call the Sabbath their delight Isa 58:13, and was not the approach of it a real joy to their souls? Did they not long after the converse and communion of saints, and could they not undergo many perils for the attainment of it?
And does this frame still abide on them? Are there not decays and declensions to be found among them? May it not be said, “Gray hairs are here and there upon him, yet he knoweth not” Hos 7:9? Yea, are not men ready to say with them of old, “What a weariness is it” Mal 1:13? It is even a burden and a weariness to be tied up to the observation of all these ordinances. What need we be at all so strict in the observation of the Sabbath? What need we hear so often? What need this distinction in hearing? Insensbly, a great disrespect-yea, even a contempt of the pleasant and excellent ways of Christ and His gospel-is fallen upon many professors.
3. Obedience to duties
May not the power of indwelling sin to cause habitual declensions be further seen by an inquiry into the universal course of obedience and the performance of duties that men have been engaged in? Does the same conscientious awareness of sinning abide in many as was in days of old, the same exact performance of private duties, the same love to the brethren, the same readiness for the cross, the same humility of mind and spirit, the same self-denial? The steam of men’s lusts with which the air is tainted will not suffer us so to say.
We need, then, go no further than this wretched generation in which we live to prove the truth that the power of indwelling sin is seen in habitual declensions from God. May the Lord give repentance before it is too late!
3. Sin’s Power in Overcoming the Saints’ Provisions
Now, all these declensions, all these decays, that are found in some professors, they all proceed from this root and cause they are all the product of indwelling sin, and all clearly display the exceeding power and efficacy of it. For the proof of this, I shall not need to go further than the general rule that we have already considered from James 1:14-15: namely, that lust indwelling sin is the cause of all actual sin and all habitual declensions in believers. This is what the apostle intends in that place to teach and declare.
I shall, therefore, handle these two things: first, I will show that this proves a great efficacy and power in sin the remainder of this chapter; and secondly, I will declare the ways and means by which it brings forth or brings about this cursed effect ch. 15. All this is in design of our general aim: calling upon and cautioning believers to avoid and oppose sin.
Sin appears to be a work of great power and efficacy from the provision that is made against it, which indwelling sin prevails over. There is in the covenant of grace plentful provision made, not only for the preventing of declensions and decays in believers, but also for their continual carrying on towards perfection.
a. The Word
The Word itself and all the ordinances of the gospel are appointed and given to us for this purpose, as in Ephesians 4:11-15.
“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ.
That which is the purpose of giving gospel offices to the churches is the purpose also of giving all the ordinances to be administered by them: they are given “for the work of the ministry”—that is, for the administration of the ordinances of the gospel. Now, what are these ends? They are all for the preventing of decays and declensions in the saints, all for the carrying them on to perfection—as it is said in verse 12. In general, the Word is for the “perfecting of the saints” through carrying on the work of grace in them, and the work of holiness and obedience by them. And, the Word is for the edifying of the body of Christ, their building up in an increase of faith and love, even of every true member of the mystical body.
But how far is the Word appointed thus to carry the saints on, thus to build them up? Has it bounds fixed to its work? Does it carry them so far and then leave them? “No,” says the apostle in effect in verse 13. The dealings of the Word of the gospel, and the ordinances thereof, are designed for our help, assistance, and furtherance until the whole work of faith and obedience is completed. It is appointed to perfect and complete the faith, knowledge, and growth in grace and holiness that is allotted to us in this world.
But what if oppositions and temptations lie in the way by Satan and his instruments working with great subtlety and deceit? Why, these ordinances are designed for our safeguarding and deliverance from all their attempts and assaults so that, being preserved in the use of them and “speaking the truth in love,” we may “grow up into him in all things, which is the head, even Christ” vv. 14-15. This is, in general, the use of all gospel ordinances, the chief and main end for which they were given and appointed of God: namely, to preserve believers from all decays of faith and obedience, and to carry them on still towards perfection.
These are means that God, the good husbandman, makes use of to cause the vine to thrive and bring forth fruit. I also could show the same to be the special end of them distinctly. Briefly, the Word is milk and strong meat for the nourishing and strengthening of all sorts and all degrees of believers. It has both seed and water in it, and fertlizer with it, to make them fruitful. The ordinance of the Lord’s Supper is appointed purposefully for the strengthening of our faith, in the remembrance of the death of the Lord, and the exercise of love one towards another. The communion of saints is for edfying each other in faith, love, and obedience.
b. Use of means
There is that which adds weight to this consideration of means. God suffers us not to be unmindful of this assistance He has afforded us, but is continually calling upon us to make use of the means appointed for the attaining of the end proposed. He shows them to us, as the angel showed the water-spring to Hagar Gen 21:14-19. Commands, exhortations, promises, and threatenings are multiplied to this purpose. They are summed up in Hebrews 2:1, “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.” God is continually saying to us, in effect, “Why will ye die? Why will ye wither and decay? Come to the pastures provided for you, and your souls shall live!”
If we see a lamb run from the fold into the wilderness, we wonder not if it be torn and rent of wild beasts. If we see a sheep leaving its green pastures and watercourses to abide in dry barren heaths, then we count it no marvel nor inquire further if we see him lean and ready to perish. But if we find lambs wounded in the fold, we wonder at the boldness and rage of the beasts of prey that dare set upon them there. If we see sheep pining in full pastures, we judge them to be diseased and unsound.
It is indeed no marvel that poor creatures who forsake their own mercies and run away from the pasture and fold of Christ in His ordinances are rent and torn with dvers lusts and do pine away with hunger and famine. But to see men living under and enjoying all the means of spiritual thriving, yet to decay—not to be fat and flourishing, but rather daily to pine and wither this argues some secret powerful distemper, whose poisonous and harmful qualities hinder the virtue and efficacy of the means they enjoy. This is indwelling sin. It is so incredibly powerful, so effectively poisonous, that it can bring leanness on the souls of men in the midst of all precious means of growth and flourishing. It may well make us tremble to see men living under and in the use of the means of the gospel-preaching, praying, administration of sacraments—and yet growing colder every day than others in zeal for God, growing more selfish and worldly, even habitually declining as to the degrees of holiness to which they had attained before.
c. Continual supplies of grace
Together with the provision of outward means of spiritual growth or improvement, there are also supplies of grace continually afforded the saints from their Head, Christ. He is the Head of all the saints; and He is a living Head-and such a living Head as that He tells us: “Because I live, ye shall live also” Joh 14:19. He communicates of spiritual life to all that are His. In Him is the fountain of our life, which is therefore said to be “hid with Christ in God” Col 3:3.
This life He gives to His saints by quickening them by His Spirit Rom 8:11, and He continues it by the supplies of living grace that He communicates to them. From these two, His quickening of us and His continually giving out supplies of life to us, He is said to live in us. Paul said: “I live; yet not I, but Christ liveth in me” Gal 2:20. “The spiritual life that I have is not my own. It was brought forth not from myself; it is maintained not by myself, but it is merely and solely the work of Christ. Therefore, it is not I who lives, but He lives in me—the whole of my life being from Him alone.”
Neither does this living Head communicate only a bare life to believers that they should merely live and no more-a poor, weak, dying life, as it were. But He gives out sufficiently to afford them a strong, vigorous, thriving, flourishing life. He comes not only that His sheep “might have life,” but that “they may have it more abundantly” Joh 10:10—that is, in a plentiful manner, so that they may flourish, be fat and fruitful.
up. Thus it is with the whole body of Christ, and every member of it, by which it grows nto him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love Eph 4:15-16.
The result of all communications of grace and supplies of life from this living and blessed Head is the increase of the whole body and every member of it and the edifying of itself in love. His treasures of grace are unsearchable; His stores inexhaustible; His life, the fountain of ours, full and eternal; His heart bounteous and large; His hand open and liberal-so that there is no doubt but that He communicates supplies of grace abundantly to all His saints for their increase in holiness.
Why, then, is it that they do not all flourish and thrive accordingly? As you may see it often in a natural body, so it is here. Though the seat and rise of the blood and spirits in head and heart be excellently good and sound, yet there may be a withering member in the body. Something intercepts the influences of life to it, so that though the heart and head perform their role in giving of supplies no less to that than they do to any other member, yet all the effect produced is merely to keep it from utter perishing—it grows weak and decays every day. The withering and decaying of any member in Christ’s mystical body is not for lack of His communication of grace for an abundant life, but from the powerful interception that is made against the effectiveness of it by the interposition and opposition of indwelling sin.
Therefore, where lust grows strong, a great deal of grace will but keep the soul alive, and not give it any prevailing fruitfulness at all. Often, Christ gives very much grace where not many of its effects appear. It spends its strength and power in withstanding the continual assaults of violent corruptions and lusts, so that it cannot put forth its proper virtue towards further fruitfulness. A virtuous medicine is able both to check vicious and deadly humors’ and to comfort, refresh, and strengthen nature. But if the evil humor be strong and greatly prevailing, the medicine spends its whole strength and virtue in the subduing and correcting of it. Thus it contributes much less to the relief of nature, than it would otherwise if it met not with such opposition. So is it with the eye-salve and the healing grace that we have abundantly from the wings of the Sun of Righteousness Mal 4:2. It is forced often to put forth its virtue to oppose and contend against, and in any measure subdue, prevailing lusts and corruptions. It is from this that the soul does not receive the strengthening to duties and fruitfulness that otherwise it might receive by such grace. How sound, healthy, and flourishing, how fruitful and exemplary in holiness, might many a soul be by and with the grace that is continually communicated to it from Christ, which now, by reason of the power of indwelling sin, is only weak, withering, and useless!
And this, if anything, is a notable evidence of the power of indwelling sin. It is able to give such a stop and check to the mighty and effective power of grace, so that— notwithstanding the blessed and continual supplies that we receive from our Head— yet many believers do decline and decay, and that habitually, from what they had attained, their last ways not answering their first. This makes the vineyard in the “very fruitful hill” to bring forth so many wild grapes. This makes so many trees barren in fertile fields.
d. Special comforts
Continual supplies of grace, according to the terms of the new covenant, constantly are communicated to believers, which keeps them so they thirst no more as to a total poverty. Besides this, there is a readiness in the Lord Christ to give special assistance to the souls of His own, according as their occasions shall require. The apostle tells us that He is “a merciful and faithful high priest” and “able [that is, ready, prepared, and willing] to succour them that are tempted” Heb 2:17-18. We are on that account invited to “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” Heb 4:16—that is, grace sufficient, seasonable, and suitable to any special trial or temptation with which we may be exercised.
Our merciful High Priest is ready to give out this special seasonable grace over and above those continual communications of supplies of the Spirit that we mentioned before. Besides the never-failing springs of ordinary covenant grace, He has also peculiar refreshing showers for times of drought. This is exceedingly to the advantage of the saints for their preservation and growth in grace. And there may be added very many more of the like nature.
But now, I say, notwithstanding all these and others remaining of the like importance, such is the power and efficacy of indwelling sin-so great its deceitfulness and restlessness, so many its wiles and temptations—it often falls out that many of them for whose growth and improvement all this provision is made do yet, as was shown, go back and decline, even as to their course of walking with God. Samson’s strength fully evidenced itself when he broke seven new withes and seven new cords with which he was bound, as if they were as burning tow9 and as thread Isa 1:32; Jdg 16:12. The deadly humor in the body, which is so stubborn as that no use of the most potent remedies can prevail against it, ought to be regarded. Such is this indwelling sin if not watched over. It breaks all the cords made to bind it; it blunts the instruments appointed to root it up; it resists all healing medicines, though most potent. It is, therefore, assuredly of exceeding power.
Besides, from the love and the command of God, believers have innumerable obligations upon them to grow in grace, to press forward towards perfection. And they have abundant means provided for them to do so. Their doing so is a matter of the greatest advantage, profit, sweetness, and contentment to them in the world. It is the burden, the trouble of their souls, that they do not do so that they are not more holy, zealous, useful, and fruitful. They desire to grow in grace above life itself. They know it is their duty to watch against this enemy of indwelling sin, to fight against it, to pray against it; and so they do. They more desire its destruction than the enjoyment of all this world and all that it can afford. And yet, notwithstanding all this, such is the subtlety, fraud, violence, fury, urgency, and importunity of this adversary, that it frequently prevails to bring them into the woeful condition mentioned.
Therefore, it is with believers sometimes as it is with men in some places at sea. They have a good and fair gale of wind, it may be, all night long; they ply their tackling, attend diligently their business, and, it may be, take great care to consider how they proceed in their voyage. In the morning or after a season, coming to measure what way they have made and what progress they have had, they find that they are much backward of what they were instead of getting one step forward. Falling into a swift tide or current against them, it has frustrated all their labors and rendered the wind in their sails almost useless. They have borne up somewhat against the stream by their labors, but have made no progress.
So is it with believers. They have a good gale of supplies of the Spirit from above. They attend duties diligently, pray constantly, hear attentively, and omit nothing that may carry them on their voyage towards eternity. But after a while they come to consider seriously what progress they have made by the examination of their hearts and ways. When they do so, they find that all their assistance and duties have not been able to bear them up against some strong tide or current of indwelling sin. Indeed, their service has kept them [so] that they have not been driven and split on rocks and shelves: it has preserved them from gross, scandalous sins. But yet they have lost in their spiritual frame, or gone backwards, and are entangled under many woeful decays-which is a notable evidence of the life of sin about which we are treating.
Now, the goal of our discovering this power of sin is that we may be careful to prevent it in its operation. Of all the effects it produces, there is none more dangerous or destructive than what we have last emphasized: that indwelling sin prevails upon many professors to an habitual declension from their former ways and attainments, notwithstanding all the sweetness and excellence that their souls have found in such ways. Therefore, as was said, I shall in the next place consider by what ways and means, and through what assistance, indwelling sin usually prevails in the habitual declensions from grace. This is so that we may the better be instructed to watch against it.
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