"another law, rebelling against the law of my mind." There are, it
a similitude most lively, expressing the lustings of the law of sin, continually bubbling up in the heart, with foolish, and filthy imaginations and desires. This, then, is the first thing in the opposition that this enmity makes to God, in its general inclination, it "lusts."
Secondly, There is its particular way of contending, - it fights; that is, it acts with violence, as men do in war. First, it lusts, stirring inordinate thoughts in the mind, desires in the appetite and the affections, proposing them to the will. But it rests not there, it cannot rest; it urges its proposals with strength, and vigour, fighting to obtain its purpose. Would it merely present things to the soul, and immediately acquiesce in the judgement of the mind, that the thing is evil, against God and his will, and not farther to be insisted on, much sin might be prevented that is now produced; but it rests not here, - it proceeds to carry on its design with earnestness. By this means wicked men "inflame themselves," Isaiah 57:5. They are self-inflamers, as the word signifies, to sin; every spark of sin is cherished until it grows into a flame: and so it will do in others, where it is so cherished.
Now, this fighting of sin consists in two things: -
1. In its rebellion against grace, or the law of the mind.
2. In its assaulting the soul, contending for sovereignty over it.
1. The first is expressed by the apostle, Romans 7:23: "I find," says he, "another law, rebelling against the law of my mind." There are, it seems, two laws in us, - the "law of the flesh," or of sin; and the "law of the mind," or of grace. But contrary laws cannot both obtain sovereign power over the same person, at the same time. The sovereign power in believers is in the hand of the law of grace; so the apostle declares, verse 22, "I delight in the law of God in the inward man." Obedience to this law is performed with delighty in the inward man, because its authority is lawful and good. So more expressly, chap. 6:14, "For sin shall not have dominion over you, for you are not under the law, but under grace." Now, to war against the law that has a just sovereignty is
to rebel; and so ought to have been so translated, "Rebelling against the law of my mind." And this rebellion consists in a stubborn opposition to the commands of the law of grace. Does the "law of the mind" command anything as duty? Does it severely rise up against anything that is evil? When the lusting of the law of sin rises up to this degree, it contends against obedience with all its might; the effect whereof, as the apostle tells us, is "the doing what we would not, and the not doing what we would," chap. 7:15, 16. And we may gather a notable instance of the power of sin in this its rebellion from this place. The law of grace prevails on the will, so that it would do what is good: "To will is present with me," verse 18; "When I would do good," verse 21; and again, verse 19, "And I would not do evil." And it prevails on the understanding, so that it approves or disapproves, according to the dictates of the law of grace: Verse 16, "I consent to the law that it is good;" and verse 15. The judgement always lies on the side of grace. It prevails also on the affections: Verse 22, "I delight in the law of God in the inward man." Now, if this be so, that grace has the sovereign power in the understanding, will, and affections, how is it that it does not always prevail, that we do not always do what we would, and abstain from what we would not? Is it not strange that a man should not do what he chooses and delights in? Is there anything more required to enable us to what is good? The law of grace does all, as much as can be expected from it, what in itself is abundantly sufficient for the perfecting of all holiness in the fear of the Lord. But here lies the difficulty, in the opposition that is made by the rebellion of this "law of sin." Neither is it expressible with what vigour and variety sin acts in this matter. Sometimes it presents diversions, sometimes it causes weariness, sometimes it finds out difficulties, sometimes it stirs up contrary affections, sometimes it begets prejudices, and one way or other entangles the soul; so that it never allows grace to have complete success in any duty. Verse 18, "I find not the way perfectly to work out, or accomplish, what is good," so the word signifies; and that from this opposition that is made by the law of sin. Now, this rebellion appears in two things: -
(1.) In the opposition that it makes to the general purpose of the soul.
(2.) In the opposition it makes to particular duties.
(1.) In the opposition it makes to the general purpose of the soul. There is none in whom is the Spirit of Christ, that is his, but it is his general purpose to walk in conformity to him in all things. Even from the inward frame of the heart to the whole compass of his outward actions, so it is with him. This God requires in his covenant: Genesis 17:1, "Walk before me, and be perfect." Accordingly, his design is to walk before God; and his frame is sincerity and uprightness. This is called, "Cleaving to the Lord with purpose of heart," Acts 11:23, - that is, in all things; and that not with a slothful purpose, but such as is operative, and sets the whole soul at work in pursuit of it. This the apostle sets forth, Philippians 3:12-14, "Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do; forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus ."
He uses three words excellently expressing the soul's universal pursuit of this purpose of heart in cleaving to God: First, says he, verse 12, - "I press on"; the word signifies properly to persecute, which with what earnestness it is usually done we know. Secondly, "I strain forward," reaching with great intention of spirit and affections. It is a great and constant effort that is expressed in that word. Thirdly, "I press towards the goal;" that is, even as men that are running for a prize. All set forth the vigour, earnestness, diligence, and constancy that is used in the pursuit of this purpose. And this the nature of the principle of grace requires in them in whom it is. But yet we see with what failings their pursuit of this course is attended. The frame of the heart is changed, the heart is stolen away, the affections entangled, eruptions of unbelief and passions revealed, carnal wisdom, with all that attend it, are set on work; all contrary to the general purpose of the soul. And all this is from the rebellion of this law of sin, stirring up and provoking the heart to disobedience. The prophet gives this