Without a distinct knowledge of the moral law we
can have no just sentiments respecting God and His perfection, or Christ and
His offices, or the Holy Spirit and His operations.
God’s Holiness
The holiness of the Deity is, and must be, marked
in the law. The law He has given for the government of His rational creation.
If we suppose that law to be a perfect transcript
of God’s mind and will. We will suppose it to extend to every action, word, and
thought.
Then we consider it to require that in the habit of
our minds we shall retain all that purity in which we were originally created,
and preserve to our latest hour God’s perfect image upon our souls.
If the law admits not the slightest possible
deviation or defect, no, not even through ignorance or inadvertence. If the law
promises nothing to us but after a spotless adherence to its utmost demands
from first to last.
Then it will be seen that God is a holy Being who
cannot look upon iniquity without the utmost abhorrence.
But if we suppose His law to require anything less
than this, and to admit of anything short of absolute perfection.
Then we must necessarily conceive Him as less
abhorrent of sin, in proportion to the degree in which He lowers His own
demands, and in which He leaves us at liberty to depart from this high standard
which He proposed to man in Paradise. The standards which He still ordains for
the angels that are around His throne.
God’s Justice
If we suppose that the sanctions with which God
enforces His law are strong and awful. We must consider that they involve
nothing less than the everlasting happiness or misery of every child of man.
If we suppose that one single defect, of whatever
kind, forfeits all title to happiness, and involves the soul in irremediable
guilt and misery. It follows that these sanctions can never be set aside, never
mitigated, never cease to operate through all eternity.
Then we shall necessarily have a high idea of God’s
justice. His justice will never relax the smallest atom of its demand. Not in
reference to the obedience of man or the execution of the judgment denounced
against him.
But if we have an idea that God will overlook some
slighter imperfections, or punish them only for a time. And punish them in a
way which we might find supportable, we lower our ideas of divine justice and
accommodate our views of it to the standard of human imperfection.
God’s Mercy
If we suppose the guilt that man has contracted to
be beyond all measure and conception, and the judgments to which he is exposed
to be commensurate with his deviations from God’s perfect law.
If we suppose his sins to be more in number that
the sands upon the seashore. And every one of those sins is deserving of God’s
eternal wrath and indignation.
Then we shall indeed stand amazed at the mercy of
God, who, instead of executing His vengeance, has provided a remedy for the
whole world.
A remedy suited for our wants, and sufficient for our
necessities. A remedy whereby He may restore them to His favor.
Not only without compromising the honor of His
other perfections, but to the everlasting advancement of them all.
With such views of His law we shall magnify His
mercy. The mercy that can pardon so much guilt, and relive so much misery, and
exalt to glory such unworthy creatures.
But if we suppose man’s offences to have been
comparatively few, and his punishment to be comparative light. Who does not see
that we reduce almost to nothing the mercy of our God?
His mercy shall be so little needed, and the
deliverance is not anymore so inconsiderable.
Christ as Savior
Without a clear knowledge of the law we can have no
just views of Christ and His offices.
From where rises the need for a Savior?
Is it not because we are condemned by the law? And
incapable either of atoning for our past sins, or of restoring ourselves to the
Divine image?
Suppose our guilt to have been exceeding great. And
that every deviation from God’s perfect law brought upon us a curse, an
everlasting curse.
Our sins have brought us under the wrath of
Almighty God.
Let’s further suppose that the demands of law and
justice could never be satisfied without the punishment of the offender. Either
in our own person or in the person of an adequate surety.
If we believe this, then in exact proportion as we
magnify our guilt and misery, we magnify the Savior. He who by His sacrifice
has restored us to the divine favor.
And in proportion as you diminish your necessities,
you depreciate the value of His atonement.
Conceive of the law as never satisfied without a
perfect obedience to its commands. As requiring every soul to possess, either
in himself or in his surety, a righteousness commensurate with its highest
demands.
Then will Christ be proportionately exalted. For He
has wrought out righteousness for all who shall believe in Him. And through His
righteousness, a way of salvation is opened for us.
But reduce the righteousness to any lower standard,
like a sincere but imperfect obedience. Then your need of Christ is
proportionately reduced, and your obligation to Him almost altogether
cancelled.
Christ as Prophet, Priest, and King
Take a larger view of Christ’s offices. Conceive
Him as a Prophet, who is to instruct us. A Priest who is to atone for us. A
King who is to rule over us.
What need is there of His instructions if a
defective knowledge of His faith will suffice?
What need of His sacrifice if repentance and
reformation can restore us to God’s favor?
What need of His government if so little is to be
effected in our behalf either in a way of deliverance from sin, or in a way of
effective renovation?
The less that is required of man himself, the less
necessarily must be required of His Surety. And consequently, the whole work of
Christ, whether for us or in us, is reduced in proportion as we reduce the
demands of the law, and the necessities of man.
The Holy Spirit
The less is required from us, the less there is for
Him to within us. And hence it is, that many deny the necessity of His
influences altogether.
He won’t be necessary for us neither for the
illumination of our minds, or the sanctification of our souls.
The truth is that the whole doctrine of the Trinity
and all the doctrines depend on the law. The doctrine of the atonement, of
imputed righteousness, and of divine influences must be traced to this source.
Men feel not their need of a Divine Savior. They
feel not the need of an Almighty Agent to work in them the whole work of God.
The principles of theology are brought down to the
low standard of philosophy, and one religion among many.
But let a person obtain a thorough insight into the
spirituality of law, and he will see that these meager systems can never supply
our needs, never afford a remedy suited to our necessities.
If any one less than God Himself undertake to
affect our salvation, we shall see that we must inevitably perish. If we have
none but a creature to depend on, we would be glad to be permitted to take our
portion under rocks and mountains.
The truth stands. Without knowledge of law we can
have no just sentiments.