There has long been a difference of opinion respecting the true interpretation of the Rom 7, in regard to Paul's description of the spiritual conflict, whether he describes the exercises of a converted sinner, whom he personates; or whether he does not rather express honestly the feelings of his own heart, and describe the painful conflict between the powers of sin and holiness which was going on in his own bosom. The latter, undoubtedly, is the obvious meaning, for the apostle speaks in the first person, and gives no notice of introducing a person of another character; and some of the expressions here employed are as strongly descriptive of a regenerate heart as any in the Bible. Who but a regenerate man can say, "I delight in the law of God after the inward man"? [Rom 7:22] And the closing words show clearly enough that the apostle was detailing the exercises of his own soul, for he gives thanks to God for giving him the victory in this severe conflict, but still intimates that the two irreconcilable principles continued, according to their respective natures, to operate within him. "I thank God, through Jesus Christ our Lord. So then with the mind I myself serve the law of God, but with the flesh the law of sin." [Rom 7:25]
Arminius began his career of departure from the commonly received opinions of the Reformed churches by writing a book in exposition of Rom 7; and it is a remarkable coincidence that Faustus Socinus in Poland was engaged at the same time in writing a book on the same subject, and to support the same views. This subject is excellently treated in one of President Dickinson's Letters; and more largely by Fraser on Sanctification. The same subject is also treated accurately and judiciously by Dr. Charles Hodge in his Commentary on the Epistle to the Romans. It is understood that the followers of John Wesley hold, in conformity with his recorded opinion, that sanctification is not a gradual and progressive work, which remains imperfect in the best in this life, but that, like regeneration, it is instantaneous, and that the result is a complete deliverance from indwelling sin; so that from that moment believers are perfectly holy, and sin no more"”unless they fall from this high state of grace"”in thought, word, or deed. Here then there can be no similarity between the religious experience of an Arminian, who has attained sanctification, and a Calvinist, who is seeking to grow in grace and in the knowledge of our Lord Jesus Christ. The one is conscious of no sin, inward or outward, of nature or of act, and must have perpetual joy"”a heaven on earth; while the other is groaning under a deep sense of inherent depravity which works powerfully against his will, and continually interrupts and retards his progress. His frequent language is, "O wretched man that I am! who shall deliver me from the body of this death"? [Rom 7:24] Here indeed we have a wide difference in the religious experience of professing Christians; and it must be acknowledged that if the experience of the Arminian is in accordance with the Word of God, he has greatly the advantage over the contrite, brokenhearted penitent, whose complaints are so great that they often cause him to wet his couch with tears. How to reconcile these widely different views of our condition as sanctified sinners, I know not. There must be a grand mistake somewhere; and I sincerely pray to God, that if my views on this subject are erroneous, they may be corrected!
