THE ORIGINAL, NATURE, PROPERTY AND USE OF THE LAW.
ROM. vii. 12.
_Wherefore the law is holy, and the commandment holy and just and
good._
1. PERHAPS there are few subjects within the whole compass of religion,
so little understood as this. The reader of this epistle is usually
told, by _the law_, St. _Paul_ means _Jewish law_: and so apprehending
himself to have no concern therewith, passes on without farther
thought about it. Indeed some are not satisfied with this account:
but observing the epistle is directed to the _Romans_, thence infer,
that the apostle in the beginning of this chapter, alludes to the old
_Roman law_. But as they have no more concern with this, than with the
_ceremonial law_ of _Moses_, so they spend not much thought, on what
they suppose is occasionally mentioned, barely to illustrate another
thing.
2. But a careful observer of the apostle’s discourse, will not be
content with these slight explications of it. And the more he weighs
the words, the more convinced he will be that St. _Paul_ by _the law_
mentioned in this chapter, does not mean either the ancient law of
_Rome_, or the ceremonial law of _Moses_. This will clearly appear to
all who attentively consider the tenor of his discourse. He begins the
chapter, _Know ye not, brethren (for I speak to them that know the law_,
to them who have been instructed therein from their youth) _That the
law hath dominion over a man, as long as he liveth_? ver. 1. (What the
law of _Rome_ only, or the _ceremonial_ law? No surely; but the _moral_
law) _For_, to give a plain instance, _the woman that hath an husband,
is bound by the_ (moral) _law to her husband as long as he liveth. But
if her husband be dead, she is loosed from the law of her husband_,
ver. 2. _So then, if while her husband liveth, she be married to
another man, she shall be called an adulteress: but if her husband be
dead, she is free from that law, so that she is no adulteress, tho’
she be married to another man._ ver 3. From this particular instance
the apostle proceeds to draw that general conclusion. _Wherefore, my
brethren_, by a plain parity of reason, _ye also are become dead to the
law_, the whole _Mosaic_ institution, _by the body of Christ_ offered
for you, and bringing you under a new dispensation: _that ye should_
without any blame _be married to another, even to him who is raised
from the dead_, and hath thereby given proof of his authority to make
the change, _that ye should bring forth fruit unto God_. ver. 4. And
this we can do now, whereas before we could not: _For when we were in
the flesh_, under the power of the flesh, that is, of corrupt nature,
(which was necessarily the case till we knew the power of Christ’s
resurrection) _the motions of sin, which were by the law_, which were
shewn and inflamed by the _Mosaic_ law, not conquered, _did work in our
members_, broke out various ways, _to bring forth fruit unto death_.
ver. 5. _But now we are delivered from the law_, from that whole moral
as well as ceremonial œconomy; _that being dead whereby we were held_:
that intire institution being now as it were dead, and having no more
authority over us, than the husband when dead hath over his wife: _that
we should serve him_ who died for us and rose again; _in newness of
spirit_, in a new spiritual dispensation, _and not in the oldness of
the letter_, ver. 6. with a bare outward service, according to the
letter of the _Mosaic_ institution.
3. The apostle having gone thus far, in proving that the Christian
had set aside the Jewish dispensation, and that the moral law itself,
tho’ it could never pass away, yet stood on a different foundation
from what it did before, now stops to propose and answer an objection.
_What shall we say then? Is the law sin?_ So some might infer from a
misapprehension of those words, _the motions of sin which were by the
law. God forbid!_ saith the apostle, that we should say so. Nay, the
law is an irreconcileable enemy to sin; searching it out wherever it is.
_I had not known sin but by the law. I had not known lust_, evil desire
to be sin, _except the law had said, thou shalt not covet_, ver. 7.
After opening this farther in the four following verses, he subjoins
this general conclusion, with regard more especially to the moral law,
from which the preceding instance was taken: _Wherefore the law is holy,
and the commandment holy and just and good_.
4. In order to explain and inforce these deep words, so little regarded,
because so little understood, I shall endeavour to shew, first, the
original of this law, secondly, the nature thereof; thirdly, the
properties, that it is _holy and just and good_, and fourthly, the uses
of it.
I. 1. I shall, first, endeavour to shew the original of the moral law,
often called _the law_, by way of eminence. Now this is not, as some
may possibly have imagined, of so late an institution as the time of
_Moses_. _Noah_ declared it to men long before that time, and _Enoch_
before him. But we may trace its original higher still, even beyond
the foundation of the world, to that period, unknown indeed to men, but
doubtless inrolled in the annals of eternity, when _the morning stars_
first _sang together_, being newly called into existence. *It pleased
the great Creator to make these his first born sons, intelligent beings,
that they might know him that created them. For this end he endued them
with understanding, to discern truth from falshood, good from evil: and
as a necessary result of this, with liberty, a capacity of chusing the
one and refusing the other. By this they were likewise enabled to offer
him a free and willing service: a service rewardable in itself, as well
as most acceptable to their gracious Master.
2. To employ all the faculties which he had given them, particularly
their understanding and liberty, he gave them a law, a compleat model
of all truth, so far as is intelligible to a finite being, and of
all good, so far as angelic minds were capable of embracing it. It
was also the design of their beneficent governor herein, to make way
for a continual increase of their happiness: seeing every instance of
obedience to that law, would both add to the perfection of their nature,
and intitle them to an higher reward, which the righteous judge would
give in its season.
3. *In like manner, when God in his appointed time, had created a new
order of intelligent beings, when he had raised man from the dust of
the earth, breathed into him the breath of life, and caused him to
become a living soul, endued with power to chuse good or evil: he gave
to this free, intelligent creature, the same law as to his first-born
children: not wrote indeed upon tables of stone, or any corruptible
substance, but engraven on his heart by the finger of God, wrote in the
inmost spirit both of men and of angels: to the intent it might never
be far off, never hard to be understood; but always at hand, and always
shining with clear light, even as the sun in the midst of heaven.
4. Such was the original of the law of God. With regard to man, it was
co-eval with his nature. But with regard to the elder sons of God, it
shone in its full splendor, _or ever the mountains were brought forth,
on the earth and the round world were made_. But it was not long before
man rebelled against God, and by breaking this glorious law, well nigh
effaced it out of his heart; _the eyes of his understanding_ being
_darkened_, in the same measure as his soul was _alienated from the
life of_ God. And yet God did not despise the work of his own hands:
but being reconciled to man thro’ the Son of his love, he in some
measure re-inscribed the law, on the heart of his dark, sinful creature.
_He_ again _shewed thee, O man what is good_ (altho’ not as in the
beginning) _even to do justly and to love mercy, and to walk humbly
with thy_ God.
5. And this he shewed not only to our first parents, but likewise
to all their posterity, by _that true light which enlightens every
man that cometh into the world_. But notwithstanding this light, all
flesh had in process of time _corrupted their way before him_: till he
chose out of mankind a peculiar people, to whom he gave a more perfect
knowledge of his law. And the heads of this, because they were slow of
understanding, he wrote on two tables of stone; which he commanded the
fathers to teach their children, thro’ all succeeding generations.
6. And thus it is, that the law of God is now made known to them that
know not God. They hear, with the hearing of the ear, the things that
were written aforetime for our instruction. But this does not suffice.
They cannot by this means comprehend the height and depth and length
and breadth thereof. God alone can reveal this by his Spirit. And so he
does to all that truly believe, in consequence of that gracious promise,
made to all the Israel of God: _Behold, the days come, saith the Lord,
that I will make a new covenant with the house of Israel. And this
shall be the covenant that I will make, I will put my law in their
inward parts, and write it in their hearts, and I will be their_ God,
_and they shall be my people_. Jer. xxxi. 31, &c.
II. 1. The nature of that law which was originally given to angels in
heaven and man in paradise, and which God has so mercifully promised
to write afresh, in the hearts of all true believers, was the second
thing I proposed to shew. In order to which I would first observe, that
altho’ _the law_ and _the commandment_ are sometimes differently taken,
(the commandment meaning but a part of the law) yet in the text they
are used as equivalent terms, implying one and the same thing. But we
cannot understand here, either by one or the other, the ceremonial law.
’Tis not the ceremonial law, whereof the apostle says, in the words
above recited, _I had not known sin but by the law_: this is too plain
to need a proof. Neither is it the ceremonial law which saith, in the
words immediately subjoined, _Thou shalt not covet_. Therefore the
ceremonial law, has no place in the present question.
2. Neither can we understand by the law mentioned in the text, the
_Mosaic_ dispensation. ’Tis true, the word is sometimes so understood:
as when the apostle says, speaking to the _Galatians_, (c. iii. v. 17.)
_The covenant which was confirmed before_ (namely with _Abraham_ the
father of the faithful) _the law_, i. e. the _Mosaic_ dispensation,
_which was four hundred and thirty years after, cannot disannul_.
But it cannot be understood so in the text; for the apostle never
bestows, so high commendations as these upon that imperfect and shadowy
dispensation. He no where affirms, the _Mosaic_ to be a _spiritual_
law: or, that it is _holy and just and good_. Neither is it true, that
God will _write_ that law _in the_ hearts of them whose _iniquities he
remembers no more_. It remains, that _the law_, eminently so termed, is
no other than the moral law.
3. Now this law is an incorruptible picture of the high and holy one
that inhabiteth eternity. It is he whom in his essence no man hath
seen or can see, made visible to men and angels. It is the face of
God unveiled: God manifested to his creatures as they are able to bear
it: manifested to give and not to destroy life; that they may see God
and live. It is the heart of God disclosed to man. Yea, in some sense
we may apply to this law, what the apostle says of his Son, it is
ἀπαύγασμα τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ· _The streaming
forth_ or out-beaming _of his glory, the express image of his person_.
4. *“If virtue, said the antient Heathen, could assume such a shape as
that we could behold her with our eyes, what wonderful love would she
excite in us!” If virtue could do this! It is done already. The law
of God is all virtues in one, in such a shape, as to be beheld with
open face, by all those whose eyes God hath enlightened. What is the
law, but divine virtue and wisdom, assuming a visible form? What is
it, but the original ideas of truth and good, which were lodged in the
uncreated mind from eternity, now drawn forth and cloathed with such
a vehicle, as to appear even to human understanding?
5. *If we survey the law of God in another point of view, it is supreme,
unchangeable reason: it is unalterable rectitude: it is the everlasting
fitness of all things that are or ever were created. I am sensible,
what a shortness, and even impropriety there is, in these and all other
human expressions, when we endeavour by these faint pictures, to shadow
out the deep things of God. Nevertheless we have no better, indeed
no other way, during this our infant state of existence. As _we_ now
_know_ but _in part_, so _we_ are constrained to _prophesy_, i. e.
speak of the things of God, _in part_ also. _We cannot order our speech
by reason of darkness_, while we are in this house of clay. While I
am _a child I_ must _speak as a child_. But I shall soon _put away
childish things_. For _when that which is perfect is come, that which
is in part shall be done away_.
6. *But to return. The law of God, (speaking after the manner of men)
is a copy of the eternal mind, a transcript of the divine nature: yea
it is the fairest offspring of the everlasting Father, the brightest
efflux of his essential wisdom, the visible beauty of the Most High.
It is the delight and wonder of Cherubim and Seraphim and all the
company of heaven, and the glory and joy of every wise believer, every
well-instructed child of God upon earth.
III. 1. Such is the nature of the ever blessed law of God. I am, in
the third place, to shew the properties of it: not all; for that would
exceed the wisdom of an angel. But those only which are mentioned in
the text. These are three: _It is holy, just and good_. And first, _The
law is holy_.
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 on our heart) _is first pure_,
chap. iii. 17. ἁγνὴ, chaste, spotless, internally, 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,) chap. i. 27.
θρησκεία καθαρὰ καὶ ἀμίαντος. _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.
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. ’Tis
true, by this means, (as the apostle observes, ver. 13.) _sin appears
to be sin_. All its disguises are torn away, and it appears in its
native deformity. ’Tis true likewise, that _sin by the commandment
becomes exceeding sinful_. Being now committed against light and
knowledge, being stript 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
greater 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_, ver. 8. All manner of foolish and hurtful desire,
which that commandment sought to restrain. Thus _when the commandment
came, sin revived_, ver. 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 fitnesses 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. Altho’ 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. ’Tis 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
on the nature and fitnesses 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 _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 his 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 only-begotten Son, _not to destroy the law
but to fulfil_, to 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 comprized 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 _an 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 shew, 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 ζῶν καὶ ἐνεργής,
_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 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 miserable 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 stopt_, and he stands _guilty before God_.
2. To slay the sinner is then the first use of the law; to destroy the
life and strength wherein he trusts, and convince him that he is dead
while he liveth; not only under the sentence of death, but actually
dead unto God, void of all spiritual life, _dead in trespasses and
sins_. The second use of it is, to bring him unto life, unto Christ,
that he may live. ’Tis true, in performing both these offices, it acts
the part of a severe school-master. It drives us by force, rather than
draws us by love. And yet love is the spring of all. It is the spirit
of love, which by this painful means, tears away our confidence in
the flesh, which leaves us no broken reed whereon to trust, and so
constrains the sinner stript of all, to cry out in the bitterness of
his soul, or groan in the depth of his heart,
“I give up every plea beside
Lord, I am damn’d――but thou hast died.”
3. The third use of the law is, to keep us alive. It is the grand means
whereby the blessed Spirit prepares the believer for larger
communications of the life of God.
I am afraid this great and important truth is little understood, not
only by the world, but even by many whom God hath taken out of the
world, who are real children of God by faith. Many of these lay it
down as an unquestioned truth, that when we come to Christ, we have
done with the law; and that in _this_ sense, _Christ is the end of the
law, to every one that believeth. The end of the law._ So he is, _for
righteousness_, for justification _to every one that believeth_. Herein
the law is at an end. It justifies none; but only brings them to Christ.
Who is also in another respect, _the end_ or scope _of the_ law, the
point at which it continually aims. But when it has brought us to him,
it has yet a farther office, namely, to keep us with him. For it is
continually exciting all believers, the more they see of its height and
depth and length and breadth, to exhort one another so much the more,
“Closer and closer let us cleave
To his belov’d embrace:
Expect his fulness to receive,
And grace to answer grace.”
4. *Allowing then that every believer has done with the law, as it
means the _Jewish_ ceremonial law, or the entire _Mosaic_ dispensation
(for these _Christ hath taken out of the way_) yea, allowing we have
done with the moral law, as a means of procuring our justification (for
we are _justified freely by his grace, thro’ the redemption that is in
Jesus_). Yet in another sense, we have not done with this law. For it
is still of unspeakable use, first, in convincing us of the sin that
yet remains both in our hearts and lives, and thereby keeping us close
to Christ, that his blood may cleanse us every moment; secondly, in
deriving strength from our head into his living members, whereby he
impowers them to do what his law commands; and thirdly, in confirming
our hope of whatsoever it commands, and we have not yet attained, of
receiving grace upon grace, till we are in actual possession of the
fulness of his promises.
5. How clearly does this agree with the experience of every true
believer! While he cries out, _O what love have I unto thy law! All the
day long is my study in it_; he sees daily in that divine mirror, more
and more of his own sinfulness. He sees more and more clearly, that he
is still a sinner in all things; that neither his heart nor his ways
are right before God. And that every moment sends him to Christ. This
shews him the meaning of what is written, _Thou shalt make a plate
of pure gold, and grave upon it, Holiness to the Lord. And it shall
be upon Aaron’s forehead_ (the type of our great highpriest) _that
Aaron may bear the iniquities of the holy things, which the children of
Israel shall hollow, in all their holy gifts_: (so far are our prayers
or holy things from atoning for the rest of our sin!) _And it shall be
always upon his forehead, that they may be accepted before the Lord._
Exod. xxviii. 36, 38.
6. To explain this by a single instance. The law says, _Thou shalt not
kill_, and hereby (as our Lord teaches) forbids not only outward acts,
but every unkind word or thought. Now the more I look into this perfect
law, the more I feel how far I come short of it: and the more I feel
this, the more I feel my need of his blood to atone for all my sin:
and of his Spirit to purify my heart, and make me _perfect and entire,
lacking nothing_.
7. *Therefore I cannot spare the law one moment, no more than I can
spare Christ: Seeing I now want it as much, to keep me to Christ, as
I ever wanted it to bring me to him. Otherwise, this _evil heart of
unbelief_ would immediately _depart from the living_ God. Indeed each
is continually sending me to the other, the law to Christ, and Christ
to the law. On the one hand, the height and depth of the law constrain
me to fly to the love of God in Christ. On the other, the love of
God in Christ, endears the law to me _above gold or precious stones_:
seeing I know every part of it, is a gracious promise, which my Lord
will fulfil in its season.
8. *Who art thou then, O man, that _judgest the law, and speakest evil
of the law_? That rankest it with sin, Satan and death, and sendest
them all to hell together! The apostle _James_ esteemed _judging_ or
_speaking evil of the law_, so enormous a piece of wickedness, that he
knew not how to aggravate the guilt of judging our brethren, more than
by shewing it included this. _So now_, says he, _thou art not a doer of
the law but a judge!_ A judge of that which God hath ordained to judge
thee. So thou hast set up thyself in the judgment-seat of Christ, and
cast down the rule whereby he will judge the world! O take knowledge
what advantage Satan hath gained over thee; and for the time to come
never think or speak lightly of, much less dress up as a scare-crow
this blessed instrument of the grace of God. Yea, love and value it for
the sake of him from whom it came, and of him to whom it leads. Let it
be thy glory and joy, next to the cross of Christ. Declare its praise,
and make it honourable before all men.
♦9. And if thou art throughly convinced, That it is the offspring of
God, that it is the copy of all his imitable perfections, and that it
is _holy and just and good_, but especially to them that believe: then
instead of casting it away as a polluted thing, see that thou cleave to
it more and more. Never let the law of mercy and truth, of love to God
and man, of lowliness, meekness and purity forsake thee. _Bind it about
thy neck: write it on the table of thy heart._ Keep close to the law,
if thou wilt keep close to Christ: hold it fast: let it not go. Let
this continually lead thee to the atoning blood, continually confirm
thy hope, till all _the righteousness of the law is fulfilled in_ thee,
and thou art _filled with all the fulness of_ God.
10. And if thy Lord hath already fulfilled his word, if he hath already
_written his law in thy heart_, then _stand fast in the liberty,
wherewith Christ hath made thee free_. Thou art not only made free
from _Jewish_ ceremonies, from the guilt of sin and the fear of hell:
(these are so far from being the whole, that they are the least and
lowest part, of Christian liberty:) but what is infinitely more, from
the power of sin, from serving the devil, from offending God. O stand
fast in this liberty, in comparison of which, all the rest is not even
worthy to be named. Stand fast in loving God with all thy heart, and
serving him with all thy strength. This is perfect freedom; thus to
keep his law, and to walk in all his commandments blameless. _Be not
entangled again with the yoke of bondage._ I do not mean of _Jewish_
bondage: nor yet of bondage to the fear of hell: these, I trust, are
far from thee. But beware of being intangled again with the yoke of sin,
of any inward or outward transgression of the law. Abhor sin far more
than death or hell; abhor sin itself, far more than the punishment of
it. Beware of the bondage of pride, of desire, of anger; of every evil
temper or word or work. _Look unto Jesus_, and in order thereto, _look_
more and more _into the perfect law, the law of liberty_. And _continue
therein_: so shalt thou daily _grow in grace and in the knowledge of
our Lord Jesus Christ_.