ROMANS VII. 21 EXPLAINED. 1 59
sin; so, in the latter, " Leading into captivity to the law of sin which is in my members," it signifies its power and efficacy. And both these are comprised in the same name, singly used, chap. vii. 21. 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 helievers, tuith a constant working toiuards evil.
Thus it is in believers ; it is a law even in them, though not to them. Though its rule be broken, its strength weakened and im- paired, its root mortified, yet it is a law still of greai force and efficacy. There, where it is least felt, it is most powerful. Carnal men, in reference unto spiritual and 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.
Secondly, The apostle proposeth the way whereby he discovered this law in himself: Eup/crxw apa rhv v6//,ov, " I find then," or therefore, " a law." He found it. It had been told him there was such a law ; it had been jyreached 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 Scri])ture 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 truth in the soul. This it is to know a thing indeed, in reality, to know it for ourselves, when, as we are taught it from the word, so we find it in ourselves. Hence we observe, secondly, Believers have exjyerience of the power and efficacy of indwelling sin. They find it in themselves; they find it as a law. It hath a self- evidencing efficacy to them that are alive to discern it. They that find not its power are under its do- minion. 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 rolls along with it be insensible of it.
160 THE NATURE AND POWER OF INDWELLING SIN.
Thirdly, The general frame of believers, notAvithstanding the in- habitation of this law of sin, is here also expressed. They " would do good." This law is "present:" Qs7.ovTt sfioi vois/v rh -/.nXov. The habitual inclination of their will is unto good. The law iti them is not a law imto them, as it is to unbelievers. They are not tuholly obnoxious to its power, nor morally wnio its commands. Grace hath the sovereignty in their souls : this gives them a will unto good. They " would do good," that is, always and constantly. 1 John iii. 9, Honrj aiJ^uf^Tiav, " To commit sin," is to make a trade of sin, to mxake it a man's business to sin. So it is said a believer "doth not commit sin;" and so Tonn/ to xaXov, "to do that which is good." To will to do so is to have the habitual bent and inclination of the wall 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, kc])t up in believers a constant and ordinarily prevailing will 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 tlieir consciences; the will of sinning in them is never taken away. Take away all other considerations and hinderances, whereof we shall treat afterward, 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's 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 choose that which is spiri- tually 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 tlfat 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 con- siderable 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 untc 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