EXPOSITION. rate, with an origine.l power and opportunity CHAPTER VII, of knowing it to be so. (This, be it observed. Vers. 1-6.-Here ,comes in the third is the idea running through the whole of illustration of the more.I obligation of the eh. i, in which all man.kind are convicted be.ptized. It rests on the recognized prin• of sin; the whole drift of the e.rgnment ciple the.t death cancels the cle.ims of human being that they had sinned against know- law on a person ( cf. eh. vi 7); and this ledge.) Law, then, in making sin known with especial reference to the law of to man, subjects him to its guilt, and con- marriage, e.s being peculiarly applicable to sequently to its condemnation. But this is the subject to be illustrated, since the all it does; it is all that, in it.9elf, it can do. Churoh is elsewhere regarded as married It ce.n remove neither the guilt nor the do- to Christ. As has been observed above, it minion of sin. Its principle is simply to exact is from the Law that ChristiB,lls are now entire obedienoe to its requirements; and said to be emancipated in the death of there it leaves the sinner. The above view Obrist; not from ain, ea in the previous applies to e.11 la.w, and of OOUJ'Se peculiarly sections. Hence this section might at first to the Mosaio Law (which the writer h~ e.11 sight seem to introduce a new line of along mainly in view) in proportion to the thought. But it is really a continuation authority of its source and the ;;trictness of of the same, though differently viewed ; for, its requirements. Thns ii is that St. Panl in the sense intended by St. Paul, being regards being under the Law as the same under the Law is equivalent to being under thing e.s being under sin, and dying to the sin. How this is hea already more or less ap- Law as the so.me thing as dying to sin. peared ; and it will be shown furtll1lr in the Grace, on the of.her hand, under which we latter po.rt of this ohnpter. For eluoide.ting peas in rising again wit.h Christ, does buth tho oonnection of thought between this the th~"ll which law cannot do: it buth and tho preoeding eeotions, it me.y be here cancels the guilt of sin (repentance and brieDy ete.tod thus: A funde.mental axiom faith presumed), and o.lso imparts power lo with tho aposUe is that "where no law is, OV01'00me it, there is no tmnsgression" (oh. iv, 15; of. Ver. 1.--Are ye ignorant, brethren (for I v. 18; vii. 0); i.e. without lnw of some speak to panona lmowing law), how that the kind (inoluding in tho idel\ both exterue.l Law hath dominion over a man for so long law nnd tho lnw of oonsoienoe) to revenl time e.a he liveth 1 i.e. so long as thd man to man the difi'eronoe between right and liveth; not so long ea tM Law liveth in wrong, ho is not held responsible; to be e. the sense of viget, or "remains iu force," though Origen, Ambrose. Grotins. Erasmus, Binner bofore Goel he must know whut sin and others, for :reasons that will "ppe,1r, la. Huma.u sin oonsists iu I\ mnn doing understood the latter SOllll8. It is no, t,h., wrong, knowing it to be wrong; or, l\i any nuturol one.
1 Dr. Aloxnndor's 'Ohristinn Thought nml Work,' p. 213, on "Prog-res;:i'l"o Piety;" und Oaepnri'e • Von Jonsoit dos Gmbos,' ii. s. HO, on the" Dienst d,'r Gorc~htigk\'it," whotll h,1 ahowe it ii " oin hoili.;01·," "oiu herrllchor," and "ein aeliger Dioust." 182 THE EPISTLE OF PAUL TO THE ROMANS. (ott, vrr. 1-26