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 itself no other but the "law of the Spirit of life," which is in Christ Jesus. Or the effectual power of the Spirit of grace, as was said. But the law, as applied to sin, has 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 and efficacy. And both these are comprised in the same name singly used, ver. 20. "Now, if I do that I would not, it is no more I that do it, but sin that dwelleth in me." Now that which we observe from this name, or term of a law attributed to sin is, that there is an exceeding efficacy and power in the remainder of indwelling sin in believers, with a constant working towards 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 impaired, its root mortified, yet it is a law still of great force and efficacy. There, where it is least felt, it is most powerful. Carnal men, in reference to 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 to 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; EYRISKO, ARA TON NOMON, I find then, or therefore, a law. found it; it had been told him there was such a law,

it had been preached to him. that there was a law of sin.

He

This convinced him

But it is one thing for

It is

a man to know in general that there is a law of sin, and another thing for a man to have an experience of the power of this law of sin in himself. preached to all; all men own that the Scriptures acknowledge it, as being declared therein; but there are few that know it in themselves. We should else have more complaints of it, and more contendings against it, and less fruits of it in the world. But this is what the apostle affirms; not that the doctrine of it had been preached to 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 ourselves; when as we are taught it from the word, so we find it in ourselves. Hence we ob

serve,

Further, Believers have experience of the power and efficacy of indwelling sin. They find it in themselves, they find it as a law. It hath a selfevidencing efficacy to them that are alive to discern it; they that find not its power, are under its domi

nion. Whoever contends 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.

, 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, THELONTI EMOI POIEIN TO KALON; 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 to its commands. Grace hath the sovereignty in their souls; this gives them a will to good; they would do good, that is, always and constantly. POIEIN AMARTIAN, to commit sin, is to make a trade of sin, to make it a man's business to sin; so it is said, a believer doth "not commit sin." And so POIEIN TO KALON, 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 ob

servation.

There is, through grace kept 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, distinguishes 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 con

sciences; the will of sinning in them is never taken away. Take away all other considerations and 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, 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 spiritually good, nor is it so excellent or suitable to 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 to which the neglect of it tends. And these also for the most part are 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 to 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 to the prevailing disposition thereof will the general course of our actions 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 which the presence of sin hath unto the time and season of duty; "When I would do good, (saith he,) evil is present with me."

There are two things 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 to that which is good. And this habitual preparation for good is always present with them, as the apostle expresses it, verse 18th of this chapter.

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

To these two, there are two things in indwelling sin opposed. To the gracious principle residing in the will, inclining to that which is spiritually good, it is opposed as it is a law, that is, a contrary principle, inclining to evil, with an aversion to that which is good. To the second, or the actual willing of this or that good in particular, to this, "when I would do good," is opposed the presence of this law, "evil is present with me;" PARAKEITAI MOI TO KAKON, evil is at hand, and ready to oppose the actual accomplishment of the good aimed at. Whence,