.

2. In this expression the apostle does not appear to speak of its effects, but rather of its nature: as St. James, speaking of the same thing under another name, says, "The wisdom from above" (which is no other than this law, written in our heart) "is first pure;" (iii. 17;) ayun,-chaste, spotless; eternally and essentially holy. And, consequently, when it is transcribed into the life, as well as the soul, it is (as the same apostle terms it, i. 27) θρησκεια καθαρα και αμιαντος, pure religion and undefiled; or, the pure, clean, unpolluted worship of God.

3. It is, indeed, in the highest degree, pure, chaste, clean, holy. Otherwise it could not be the immediate offspring, and much less the express resemblance, of God, who is essential holiness. It is pure from all sin, clean and unspotted from any touch of evil. It is a chaste virgin, incapable of any defilement, of any mixture with that which is unclean or unholy. It has no fellowship with sin of any kind: for "what communion hath light with darkness?" As sin is, in its very nature, enmity to God, so his law is enmity to sin.

4. Therefore it is that the apostle rejects with such abhorrence that blasphemous supposition, that the law of God is either sin itself, or the cause of sin. God forbid that we should suppose it is the cause of sin, because it is the discoverer of it; because it detects the hidden things of darkness, and drags them out into open day. It is true, by this means, (as the apostle observes, Romans vii. 13,) "sin appears to be sin." All its dis

guises are torn away, and it appears in its native deformity. It is true likewise, that "sin, by the commandment, becomes exceeding sinful:" being now committed against light and knowledge, being stripped even of the poor plea of ignorance, it loses its excuse, as well as disguise, and becomes far more odious both to God and man. Yea, and it is true, that "sin worketh death by that which is good;" which in itself is pure and holy. When it is dragged out to light, it rages the more: when it is restrained, it bursts out with great

violence. Thus the apostle, (speaking in the person of one who was convinced of sin, but not yet delivered from it,) "Sin, taking occasion by the commandment" detecting and endeavouring to restrain it, disdained the restraint, and so much the more "wrought in me all manner of concupiscence;" (verse 8;) all manner of foolish and hurtful desire, which that commandment sought to restrain. Thus, "when the commandment came, sin revived:" (verse 9:) it fretted and raged the more. But this is no stain on the commandment. Though it is abused, it cannot be defiled. This only proves that "the heart of man is desperately wicked." But "the law" of God "is holy" still.

5. And it is, secondly, just. It renders to all their due. It prescribes exactly what is right, precisely what ought to be done, said, or thought, both with regard to the Author of our being, with regard to ourselves, and with regard to every creature which he has made. It is adapted, in all respects, to the nature of things, of the whole universe, and every individual. It is suited to all the circumstances of each, and to all their mutual relations, whether such as have existed from the beginning, or such as commenced in any following period. It is exactly agreeable to the fitness of things, whether essential or accidental. It clashes with none of these in any degree; nor is ever unconnected with them. If the word be taken in that sense, there is nothing arbitrary in the law of God. Although still the whole and every part thereof is totally dependent upon his will; so that, "Thy will be done," is the supreme, universal law, both in earth and heaven.

6. "But is the will of God the cause of his law? Is his will the original of right and wrong? Is a thing therefore right, because God wills it? or does he will it because it is right?"

I fear this celebrated question is more curious than useful. And perhaps in the manner it is usually treated of, it does not so well consist with the regard that is due from a creature to the Creator and Governor of all

things. It is hardly decent for man to call the supreme God to give an account to him. Nevertheless, with awe and reverence, we may speak a little. The Lord pardon us if we speak amiss!

7. It seems then, that the whole difficulty arises from considering God's will as distinct from God. Otherwise it vanishes away. For none can doubt but God is the cause of the law of God. But the will of God is God himself. It is God considered as willing thus or thus. Consequently, to say that the will of God, or that God himself, is the cause of the law, is one and the same thing.

8. Again if the law, the immutable rule of right and wrong, depends upon the nature and fitness of things, and on their essential relations to each other; (I do not say, their eternal relations; because the eternal relation of things existing in time, is little less than a contradiction;) if, I say, this depends on the nature and relations of things, then it must depend on God, or the will of God; because those things themselves, with all their relations, are the works of his hands. By his will, for his pleasure" alone, they all "are and were created."

9. And yet it may be granted, (which is probably all that a considerate person would contend for,) that in every particular case, God wills this or this, (suppose, that men should honour their parents,) because it is right, agreeable to the fitness of things, to the relation wherein they stand.

10. The law then is right and just concerning all things. And it is good as well as just. This we may easily infer from the fountain whence it flowed. For what was this but the goodness of God? What but goodness alone inclined him to impart that divine copy of himself to the holy angels? To what else can we impute his bestowing upon man the same transcript of his own nature? And what but tender love constrained him afresh to manifest his will to fallen man,—either to Adam, or any of his seed, who, like him, were CC come

short of the glory of God?" Was it not mere love that moved him to publish his law after the understandings of men were darkened? and to send his prophets to declare that law to the blind, thoughtless children of men? Doubtless, his goodness it was which raised up Enoch and Noah to be preachers of righteousness; which caused Abraham, his friend, and Isaac, and Jacob, to bear witness to his truth. It was his goodness alone, which, when "darkness had covered the earth, and thick darkness the people," gave a written law to Moses, and through him to the nation whom He had chosen. It was love which explained these living oracles by David and all the prophets that followed; until, when the fulness of time was come, he sent his onlybegotten Son, "not to destroy the law, but to fulfil," confirm every jot and tittle thereof; till, having wrote it in the hearts of all his children, and put all his enemies under his feet, "he shall deliver up" his mediatorial "kingdom to the Father, that God may be all in all."

11. And this law, which the goodness of God gave at first, and has preserved through all ages, is, like the fountain from whence it springs, full of goodness and benignity it is mild and kind; it is, as the Psalmist expresses it, "sweeter than honey and the honey-comb." It is winning and amiable. It includes "whatsoever things are lovely or of good report. If there be any virtue, if there be any praise" before God and his holy angels, they are all comprised in this; wherein are hid all the treasures of the divine wisdom, and knowledge, and love.

12. And it is good in its effects, as well as in its nature. As the tree is, so are its fruits. The fruits of the law of God written in the heart are "righteousness, and peace, and assurance for ever." Or rather, the law itself is righteousness, filling the soul with a peace which passeth all understanding, and causing us to rejoice evermore, in the testimony of a good conscience toward God. It is not so properly a pledge, as

earnest, of our inheritance," being a part of the purchased possession. It is God made manifest in our flesh, and bringing with him eternal life; assuring us by that pure and perfect love, that we are "sealed unto the day of redemption;" that he will "spare us as a man spareth his own son that serveth him," "in the day when he maketh up his jewels;" and that there remaineth for us "a crown of glory which fadeth not away."

IV. 1. It remains only to show, in the fourth and last place, the uses of the law. And the first use of it, without question, is, to convince the world of sin. This is, indeed, the peculiar work of the Holy Ghost; who can work it without any means at all, or by whatever means it pleaseth him, however insufficient in themselves, or even improper to produce such an effect. And, accordingly, some there are whose hearts have been broken in pieces, in a moment, either in sickness or in health, without any visible cause, or any outward means whatever; and others (one in an age) have been awakened to a sense of the "wrath of God abiding on them," by hearing that "God was in Christ, reconciling the world unto himself." But it is the ordinary method of the Spirit of God to convict sinners by the law. It is this which, being set home on the conscience, generally breaketh the rocks in pieces. It is more especially this part of the word of God which is ζων και ενεργης, quick and powerful, full of life and energy, "and sharper than any two-edged sword." This, in the hand of God and of those whom he hath sent, pierces through all the folds of a deceitful heart, and "divides asunder even the soul and the spirit;" yea, as it were, the very "joints and marrow." By this is the sinner discovered to himself. All his fig-leaves are torn away, and he sees that he is "wretched, and poor, and iniserable, and blind, and naked." The law flashes conviction on every side. He feels himself a mere sinner. He has nothing to pay. His "mouth is stopped," and he stands "guilty before God."