aspects; the one exhibiting the operation of the law, and the other that of the gospel on the renewed mind. But if the exposition given below of ch. 8: 1-17 is correct, there is not a shadow of foundation for the argument derived from the context against the common interpretation of ch. 7: 14-25.

The whole tenor of the apostle's argument, from the beginning of the epistle to the close of this chapter, is not only consistent with the common interpretation, but seems absolutely to demand it. His great object in the first eight chapters, is to show that the whole work of the sinner's salvation, his justification and sanctification, are not of the law but of grace; that legal obedience can never secure the one, nor legal efforts the other. Accordingly, in the first five chapters, he shows that we are justified by faith, without the works of the law; in the sixth, that this doctrine of gratuitous justification, instead of leading to licentiousness, presents the only certain and effectual means of sanctification. In the beginning of the seventh chapter, he shows that the believer is really thus free from the law, and is now under grace; and that while under the law he brought forth fruit unto sin, but being under grace, he now brings forth fruit unto God. The question here arises, why is the holy, just and good law thus impotent? Is it because it is evil? Far from it; the reason lies in our own corruption. Then, to show how this is, and why the objective and authoritative exhibition of truth cannot sanctify, the apostle proceeds to show how it actually operates on the depraved mind. In the first place, it enlightens conscience, and, in the second, it rouses the opposition of the corrupt heart. These are the two elements of conviction of sin; a knowledge of its nature, and a sense of its power over ourselves. Hence the feeling of self-condemnation, of helplessness and misery. Thus the law slays. This is one portion of its effect, but not the whole; for even after the heart is renewed, as it is but imperfectly sanctified, the law is still unable to promote holiness. The reason here again is not that the law is evil, but that we are carnal, v. 14. Indwelling sin, as the apostle calls it, is the cause why the law cannot effect the sanctification even of the believer. It presents indeed the form of beauty, and the soul delights in it after the inward man; but the corrupt affections, which turn to self and the world, are still there; these the law cannot destroy. But though the law

cannot do this, it shall eventually be done. Thanks to God, through Jesus Christ, our case is not hopeless.

The apostle's object would have been but half attained, had he not thus exhibited the effect of the law upon the believer's mind, and demonstrated that a sense of legal bondage was not necessary to the Christian, and could not secure his sanctification. Having done this, his object is accomplished. The eighth chapter, therefore, is not so intimately connected with the seventh. It does not commence with an inference from the discussion in vs. 7-25, but from the whole preceding exhibition. "There is, therefore, now no condemnation to them that are in Christ Jesus." Why? Because they are sanctified? No; but because they are not under the law. This is the main point from first to last. They are delivered from that law, which, however good in itself, can only produce sin and death, v. 2. In view of this insufficiency of the law, God, having sent his Son as a sacrifice for sin, has delivered them from it, by condemning sin in him, and has thus secured the justification of believers. Through him they satisfy the demands of the law, and their salvation is rendered certain. This, however, implies that they do not live after the flesh, but after the Spirit, agreeably to the doctrine of the sixth chapter, for salvation in sin is a contradiction in terms.

There is, therefore, no such antithesis between the seventh and eight chapters, as the opposite interpretation supposes. It is not the design of the latter to show that men are delivered from indwelling sin; or that the conflict between the "law in the members" and "the law of the mind," between the flesh and Spirit, ceases when men embrace the gospel. But it shows that this consummation is secured to all who are in Christ, to all who do not deliberately and of choice walk after the flesh, and make it their guide and master. In virtue of deliverance from the law, and introduction into a state of grace, the believer has not only his acceptance with God, but his final deliverance from sin secured. Sin shall not triumph in those who have the Spirit of Christ, and who, by that Spirit, mortify the deeds of the body.

If then the context is altogether favourable to the ordinary interpretation; if the passage is accurately descriptive of Christian experience, and analogous to other inspired accounts of the exercises of the renewed heart; if not merely particular expres

sions, but the whole tenor of the discourse is inconsistent with the scriptural account of the natural man; and if Paul, in the use of the first person and the present tense, cannot, without violence, be considered otherwise than as expressing his own feelings while writing, we have abundant reason to rest satisfied with the obvious sense of the passage.

Doctrines.

1. No man is perfectly sanctified in this life. At least, Paul was not, according to his own confession, when he wrote this passage, vs. 14-25.

2. The law is spiritual, that is, perfect, deriving its character from its author, the Spirit of God. It is, therefore, the unerring standard of duty, and the source of moral light or knowledge., It should, therefore, be every where known and studied, and faithfully applied as the rule of judgment for our own conduct and that of others. Evangelical doctrines, therefore, which teach the necessity of freedom from the law as a covenant of works, i. e. as prescribing the terms of our justification before God, derogate neither from its excellence nor its authority. It is left to do its proper work in the economy of redemption; to convince of sin, and be a guide to duty, v. 14, &c.

3. The mere presentation of truth, apart from the influences of the Spirit, can neither renew nor sanctify the heart, v. 14, &c.

4. Inability is consistent with accountability. "To perform that which is good I find not," that is, I cannot, v. 18. Gal. 5: 17. As the scriptures constantly recognise the truth of these two things, so are they constantly united in Christian experience. Every one feels that he cannot do the things that he would, yet is sensible that he is guilty for not doing them. Let any man test his power by the requisition to love God perfectly at all times. Alas, how entire our inability! yet how deep our self-loathing and self-condemnation!

5. The emotions and affections do not obey a determination of the will, vs. 16, 18, 19, 21. A change of purpose, therefore, is not a change of heart.

6. The Christian's victory over sin cannot be achieved by the strength of his resolutions, nor by the plainness and force

of moral motives, nor by any resources within himself. He looks to Jesus Christ, and conquers in his strength. In other words, the victory is not obtained in the way of nature, but of grace, vs. 14-25.

Remarks.

1. As the believer's life is a constant conflict, those who do not struggle against sin, and endeavour to subdue it, are not true Christians, vs. 14-25.

2. The person here described hates sin, v. 15; acknowledges and delights in the spirituality of the divine law, vs. 16, 22; he considers his corruption a dreadful burden, from which he earnestly desires to be delivered, v. 24. These are exercises of genuine piety, and should be applied as tests of character.

3. It is an evidence of an unrenewed heart to express or feel opposition to the law of God as though it were too strict; or to be disposed to throw off the blame of our want of conformity to the divine will from ourselves upon the law as unreasonable. The renewed man condemns himself, and justifies God, even while he confesses and mourns his inability to conform to the divine requisitions, vs. 14-25.

4. The strength and extent of the corruption of our nature are seen from its influence over the best of men, and from its retaining more or less of its power, under all circumstances, to the end of life, v. 25.

5. This corruption, although its power is acknowledged, so far from being regarded as an excuse or palliation for our individual offences, is recognised as the greatest aggravation of our guilt. To say, with the feelings of the apostle, "I am carnal," is to utter the strongest language of self-condemnation and self-abhorrence, vs. 14-25.

6. Although the believer is never perfectly sanctified in this life, his aim and efforts are ever onward; and the experience of the power of indwelling sin, teaches him the value of heaven, and prepares him for the enjoyment of it, vs. 14-25.

CHAPTER VIII.

Contents.

PAUL had now finished his exhibition of the plan of salvation. He had shown that we are justified gratuitously, that is, by faith in Jesus Christ, without the works of the law. He had proved that, so far from this freedom from the law leading to the indulgence of sin, it is necessary to our sanctification, because the law is as inadequate to the production of holiness in the sinner, as it is to secure pardon or acceptance with God. That such is the insufficiency of the law, he proved by exhibiting its operation both on the renewed and unrenewed mind. Having accomplished all this, he leaves, in the chapter before us, the field of logical argument, and enters on the new and more elevated sphere of joyous exultation. As, however, there is always warmth of feeling in the apostle's argument, so also is there generally logical arrangement in his highest triumphs.

His theme here is the security of believers. The salvation of those who have renounced the law and accepted the gracious offers of the gospel is shown to be absolutely certain. The whole chapter is a series of arguments most beautifully arranged in support of this one point. They are all traced back to the great source of hope and security, the unmerited and unchanging love of God in Christ Jesus. The proposition is contained in the first verse. There is no condemnation to those who are in Christ Jesus; they shall never be condemned or perish.

1. Because they are delivered from the law; all its demands. being fulfilled in them by the mission and sacrifice of Christ, vs. 1-4. 2. Because their salvation is actually begun in the regeneration and sanctification of their hearts by the Holy Spirit. Those who have the Spirit of Christ have the Spirit of life, vs. 5-11. 3. Not only is their salvation begun, but they are the children of God, and if children, they are heirs, v. 12-17. 4. The afflictions which they may be called to endure, are not inconsistent with this filial relation to God, because they are utterly insignificant in comparison with the glory that shall be revealed in them; and under these afflictions they are sustained both by hope and the intercessions of the Holy