self, would form, and has formed, systems of morality in which vices are strangely blended with virtues, and the whole is put in action by a set of motives which themselves are sins.

But if we do not naturally know the true distinctions between right and wrong, still less can we properly estimate the due obligations to the one or the real guilt of the other. They depend, indeed, on considerations which are beyond our reach, and can be rendered perceptible only by the same light which shows us our relations to God. Hence the necessity of revelation to teach us the nature of sin and our own sinfulness. We need a standard of goodness furnished from the Source of all goodness Himself, that we may be able to measure our own deficiencies; and we need to be informed of what we owe to God, that our consciences may be awakened to a more adequate sense of our guilt. Now such a standard is the law given by God under the old covenant.

Its object was, and is, to teach men their duty, and to convince them of sin; and as such it is exhibited to us in the text.

St. Paul had been arguing that the law, to which the Jews trusted, could not be the instrument of justification, or of presenting men righteous and acceptable to God, because its condition, which was perfect obedience, had never been fulfilled by any. On the contrary, being broken, it was the occasion of sin and condemnation; and man, if justified at all, must be justified on the terms of the Gospel covenant, by the free mercy of God, through faith in Jesus Christ. But the question occurs, If the law, being given and broken, became the occasion of sin, what are we to think of the law? "What shall we say then? is the law sin? God forbid! Nay, I had not known sin,' replies the Apostle, speaking in the person of corrupt human nature; I should not, on account of my ignorance, have known the real nature of sin, "but by the law: for,"

to take an instance, "I had not known lust," I should not have known coveting to be a sin, "except the law had said, Thou shalt not covet.1 But sin, taking occasion by the commandment," seizing the opportunity, as it were, of this direct command of God, tempted me to break it, and "wrought in me all manner of concupiscence;" and thus led me into disobedience, which it could not have done if there had been no commandment to disobey; "for without the law sin is dead." Where there is no law pointing out what should be done, and denouncing what should not be done, there is no opportunity or room for sin. "For I was alive without the law once;' may suppose a time when there was no law; there could, consequently, be no disobedience, and I should so far be living uncondemned; "but when the commandment came, sin revived;" I disobeyed it, “and I died,"-fell under condemnation. "And

1 Rom. vii. 7.

you

the commandment which was ordained to life," the statutes and judgments of which God had said, "If a man do them he shall live in them," "I found," on account of my disobedience, "to be unto death. For sin, taking occasion by the commandment, deceived me," persuaded me to break it, much as Satan did Eve, "and by it slew me," brought me under the condemnation of all sin,—death. “Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me?" was this holy law the real cause of my death? God forbid! But sin, that it might appear sin, working death in me by that which is good." It was not the law, it was sin which was the cause; so that sin became manifest, working death in me by that law which is itself so good; "that sin by the commandment might become exceeding sinful:" so that sin, by causing me to break so holy a command

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1 Lev. xviii. 5.

ment, appeared in all the enormity of its real sinfulness.

It is evident, then, that one of the purposes of the law was to teach us the real nature of sin, and to convince us of our sinfulness; and a purpose it was full of mercy as well as of wisdom, and an essential part of that office of the law which consists in preparing and fitting men to receive the Gospel. For a conviction of the real nature of sin, and of its exceeding sinfulness, is necessary, in the first place, to that sincere repentance which is the first requisite for admission into the new covenant. If we do not know the greatness of our guilt, we cannot sorrow for it as we ought; and if we are ignorant of the malignity of sin, we shall not renounce it with sufficient earnestness, nor guard against it with sufficient caution. Such knowledge, then, is one of the first elements of real repentance. But again; an acquaintance with the true character of sin is necessary