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The Fundamentals Ajn entire section of the Epistle to the Romans, and two chapters of Galatians are devoted to the refutation of this error, and to the setting forth of the true rule o f the believer’s life. Romans 6, 7, 8, and Galatians 4 and 5, set forth the new Gospel of the believer’s standing in grace. Rom. 6 :14 states the new principle: “For sin shall not have dominion over you: for ye are not under the law, but under grace.” The Apostle is not here speaking of the justi fication of a sinner, but of the deliverance of a saint from the dominion of indwelling sin. In Galatians, after showing that the law had been to the Jew like the pedagogue in a Greek or Roman household, a ruler of children in their nonage (Gal. 3:23, 24) the Apostle says explicitly (ver. 25), “But after that faith has come, we are no longer under a schoolmaster” (pedagogue). No evasion is possible here. The pedagogue is the law (3 :24 ) ; faith justifies; but the faith which justifies also ends the rule of the pedagogue. Modern theology says that after justification we are under the pedagogue. Here is a clear issue, an absolute contradiction between the Word of God and theology. Which do you side with ? Equally futile is the timorous gloss that this whole pro found discussion in Romans and Galatians relates to the ceremonial law. No Gentile could observe the ceremonial law. Even the Jews, since the destruction of the temple, A. D. 70, have not found it possible to keep the ceremonial law except in a few particulars of diet. It is not the ceremonial law which says, “Thou shalt not covet” (comp. Rom. 7 :7-9). The believer is separated by death and resurrection from Mosaism (Rom. 6:3-15; 7:1-6; Gal. 4:19-31). The fact remains immutable that to God he is, as to the law, an ex ecuted criminal. Justice has been completely vindicated, and it is no longer possible even to bring an accusation against him (Rom. 8:33, 34).
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