Indwelling Sin

Every spark of fire is fire, and will burn; so is every thing of the law of sin, the last, the least of it, -- it is enmity, it will poison, it will burn. … Mortification abates of its force, but doth not change its nature. Grace changeth the nature of man, but nothing can change the nature of sin. Whatever effect be wrought upon it, there is no effect wrought in it, but that it is enmity still, sin still.

Accordingly, we hold that there is always sin in the saints until they are freed from their mortal frame, because depraved concupiscence resides in their flesh, and is at variance with rectitude.

Sin, however, though it ceases to reign, ceases not to dwell in them. … We admit that these remains, just as if they had no existence, are not imputed, but we, at the same time, contend that it is owing to the mercy of God that the saints are not charged with the guilt which would otherwise make them sinners before God.

Now although by regeneration we hold that the guilt and pollution of original sin is taken away as to dominion (because it is neither imputed to them anymore for condemnation, nor does it reign in them), yet we deny that it is absolutely taken away as to existence and whatever holds the relation of sin in it.

It is one thing that there should be no condemnation in the renewed; another that they are worthy of condemnation and of hatred. The former Paul states in Rom. 8:1 because actual guilt is removed by the grace of justification, but not the latter.

That concupiscence does not condemn the regenerate, comes to pass by an accident, which is the grace of God, which does not impute it to the faithful. This, however, does not occur in this way, as though concupiscence were no sin; for other sins in like manner do not condemn the regenerate, not because they are no sins, but because they have obtained the pardon of them through Christ.

The commanding power of the law in positive precepts and prohibitions, which justified persons are subject unto, does make and constitute all their unconformities unto it to be no less truly and properly sins in their own nature, than they would be if their persons were obnoxious unto the curse of it.

Indeed it remains till death, and it is sin considered in itself, so long as it remains, but it is not imputed unto the person: and in that respect is as though it were not; it being pardoned.

That which lusts against the spirit, and by lusting tempts, and in tempting entices and draws the heart to sin, is for nature sin itself: but concupiscence in the regenerate lusts against the spirit, Gal. 5. 17. … And therefore it is sin properly: such as the fruit is, such is the tree.

We teach that the guilt of sin as to its legal being is entirely taken away, so that the obligation to punishment is removed, and the power obligating to condemnation; but sin remains as to its real being, and physical inherence.

This corruption of nature, during this life, doth remain in those that are regenerated (1 John 1:8, 10; Rom. 7:14, 17–18, 23; James 3:2; Prov. 20:9; Eccl. 7:20); and although it be, through Christ, pardoned and mortified; yet both itself, and all the motions thereof, are truly and properly sin (Rom. 7:5, 7–8, 25; Gal. 5:17).

The corruption of nature, during this life, does remain in those that are regenerated (Rom. 7:18, 23; Eccl. 7:20; 1 John 1:8); and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin (Rom. 7:23–25; Gal. 5:17).

The Apostle himself in Rom. 6 & 7 shows quite openly that concupiscence is sin properly so called: for not only does he often call it sin, but not good, evil, to be held in hatred, fighting against the law of God, to be crucified, mortified, and destroyed, and rendering that man miserable in whom it resides.

Whatever differs from the norm of the law is sin: but concupiscence in the regenerate differs from the norm of the law. Therefore.

This corruption of nature is here forbidden, for it is truly and properly sin, Rom. 6:12 and 7:17. It is the flesh that lusteth against the Spirit, Gal. 5:18; and if sin, it must be contrary to and forbidden by the law.

But Protestants also believe that lust or concupiscence in the regenerate, as including a remaining tendency towards what is sinful, and the first or earliest motions of this tendency in the heart, though not deliberately consented to and followed out, is itself truly and properly sinful.

We believe that through the disobedience of Adam original sin is extended to all mankind; which is a corruption of the whole nature and a hereditary disease, … and which produces in man all sorts of sin, being in him as a root thereof, and, therefore, is so vile and abominable in the sight of God that it is sufficient to condemn all mankind. … Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death.