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I. THE LAW OF THE MIND. The mind has laws of sensation, perception, apprehension, imagination, comparison, memory, reasoning, and volition. But that law of which the apostle speaks is a law which has relation to morals and religion. It is that law in virtue of which we consent to the law of God that it is good, and delight therein after the inward man (vers. 16, 22); that law which prompts us to good, and restrains us from evil (ver. 19); that law which congratulates and makes us glad when we render it obedience (2 Corinthians 1:12), but which reproves and makes us miserable when we dare, against its warnings, to do that which is evil (Romans 2:14, 15, and this whole section). In one word, that law is "conscience." But we observe more particularly —

1. That it is of the very essence of this law to affirm the binding force over the man of truth, goodness, and righteousness. Its proper function is, not to determine what is right in any given case, but to affirm that the right is a matter of moral obligation in all cases. The function of conscience is not to make, perceive, or define law, but to affirm that we are bound to the lawful and right. Conscience, as is indicated by the very name, involves a complex knowledge. It includes a knowledge of —

(1) Myself as capable of moral actions.

(2) Of an external law of righteousness, according to the requirements of which I am bound to act; and —

(3) Of the fact that I am so bound.

2. That this law, while it does morally bind, nevertheless does not compel, but only impel.

(1) Prospectively, it impels to the right, or restrains from the wrong, and therefore acts as a motive force affecting the determinations of the will.

(2) Retrospectively, it congratulates the mind, when the right has been chosen and achieved in opposition to the solicitations of wrong; and reproaches the mind, when the wrong has been elected and done in opposition to the inner consciousness of duty (Hebrews 10:22; 1 Peter 3:16).

3. That this law has its ground in the reality of moral distinctions. That of which it affirms the binding force is something distinct from and independent of itself. It recognises the distinction between right and wrong, good and evil, because that it has a special aptitude for such recognition; and, on the same ground, it affirms its own peculiar relationship to these discriminated things as a moral subject.

4. That this law involves implicitly the recognition of an absolute and infallible Administrator of righteousness. For it not only affirms that the law is binding, but also that it will certainly be in the end enforced. The joy of a good conscience, and the remorse of an evil one, are, in no case, pronounced by conscience itself to be final awards, but only premonitory and anticipative.

II. THE LAW IN THE MEMBERS.

1. This is the law of the animal organism, which, inasmuch as it pertains to that in man which is lower, ought always to be subject to that which is superior.

2. Now this law is in itself, and within its proper sphere, perfectly right and good (Genesis 1:28). It includes —

(1) The appetites of hunger and thirst, which are at the base of all the labour of mankind, to insure a continuous supply of food.

(2) The susceptibility of pain and injury, which is at the foundation of all manufacture, architecture, hunting, and war.

(3) The social and family affections, which are developed in marriage, in the care of children, and in the love of relatives and race.

III. THE CONFLICT BETWEEN THE TWO.

1. In man's complex consciousness the two laws meet. Both alike are laws of his nature, and obedience to both, within certain limits, is required. So long as they impel onwards in the same direction there can be no difficulty. Within its own domain the inferior law is right. But it must not break through the fences set up by the moral law. It must not provide for the defence, support, or enjoyment of the animal life by any means that offend against truth, justice, and mercy.

2. It is just here that the conflict begins. The law in the members, regardless of any rule of morality, impels onward to the attainment of one end only, the preservation and self-satisfaction of the animal life. Then the law of the mind interposes to arrest that action. Then the inferior law, made all the more clamorous by the invention of authority, may prevail, and the whole man will be delivered captive to that other "law" which is described as "the law of sin and death" (James 1:14, 15).

(W. Tyson.)

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KJV: I find then a law, that, when I would do good, evil is present with me.

WEB: I find then the law, that, to me, while I desire to do good, evil is present.