that knoweth to do good, and doeth it not, to him it is sin.? Where the sin is that of not doing, sin cannot be said to consist in act. It must then at least be a state.
(c) Moral evil is ascribed not only to the thoughts and affections but to the heart from which they spring (we read of the ?evil thoughts? and of the ?evil heart? ? <401519>Matthew 15:19 and <580312>Hebrews 3:12).
See also <400522>Matthew 5:22 ? anger in the heart is murder; 28 ? impure desire is adultery; <420645>Luke 6:45 ? ?the evil man out of the evil treasure [of his heart] bringeth forth that which is evil?; <580312>Hebrews 3:12 ? ?an evil heart of unbelief?; cf. <230105>Isaiah 1:5 ? ?the whole head is sick, and the whole heart faint?; <241709>Jeremiah 17:9 ? ?The heart is deceitful above all things, and it is exceedingly corrupt: who can know it?? ? Here the sin that cannot be known is not sin of act, but sin of the heart. ?Below the surface stream, shallow and light Of what we say we feel; below the stream, As light, of what we think we feel, there flows, With silent current, strong, obscure and deep, The central stream of what we feel indeed .?
(d) The state or condition of the soul which gives rise to wrong desires and acts is expressly called sin ( <450708>Romans 7:8 ? ?Sin? wrought in me? all manner of coveting?).
<430834> John 8:34 ? ?Every one that committeth sin is the bondservant of sin?; <450711>Romans 7:11, 13, 14, 17, 20 ? ?sin beguiled me? working death to me? I am carnal, sold under sin? sin which dwelleth in me.? These representations of sin as a principle or state of the soul are incompatible with the definition of it as a mere act. John Byrom, 1691- 1763: ?Think and be careful what thou art within, For there is sin in the desire of sin. Think and be thankful in a different case, For there is grace in the desire of grace.?
Alexander, Theories of the Will, 85 ? ?In the person of Paul is represented the man who has been already justified by faith and who is at peace with God. In the 6th chapter of Romans, the question is discussed whether such a man is obliged to keep moral law. But in the 7th chapter the question is not, must man keep the moral law but why is he so incapable of keeping the moral law? The struggle is thus, not in the soul of the unregenerate man who is dead in sin, but in the soul of the regenerate who has been pardoned and is endeavoring to keep the law. In a state of sin, the will is determined toward the bad, in a state of grace the will is determined toward righteousness but not wholly so, for the flesh is
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