Paul
of God."

All Scripture is given by inspiration

This argument is addressed to the scholar. To the unlettered man, we may safely appeal on the simple ground that the account which he finds in the Bible of the Creator and Governor of the universe--the Father of every rational being-corresponds with his own sense of all that is holy and sublime. When he reflects on the strength and beauty of its several parts, and on the harmony of the mighty whole, his soul is raised and illuminated. There is a sure witness in his own heart and understanding, that this account of God is true; and that, being true, it flows not from the polluted springs of man's wisdom, but from the fountain of all truth, even from God himself.

SECTION IV.

ON THE MORAL LAW.

It is one of the properties of truth that it bears to be examined from various points of view, and that its several features under whatsoever light they are regarded, are found substantially to accord, What but truth can account for the undesigned and unforced, yet clear coincidence, between the moral attributes of God as revealed to us in Scripture, and the law communicated to mankind, through the same medium?

God is holy, and he requires of his creature man a corresponding purity of heart and conduct. He is true and faithful, and his law demands a universal integrity. He is just and equitable, and whatsoever power we have over others, as parents, as masters, or as magistrates, must be applied with evenhanded justice and strict impartiality. He showers down upon us innumerable gifts, and at the same time, commands us liberally to dispense the blessings which we receive. In his mercy, he forgives our iniquities; and by his moral code, he binds us to forgive one another. Notwithstanding our ingratitude and rebellion, he continues to bless us both temporally and spiritually; he suffers long and is kind; and what are the parallel precepts of his law?-that we should return good for evil, melt down our enemies with charity, and exercise towards all around us, meekness, patience, and forbearance. Finally," God is love;" and the Scripture teaches us, that "love is the fulfilling of the law."

The moral law, as revealed in Scripture, partakes of the character of its Author, first because it prescribes the practice of every virtue, and is therefore "holy, and just, and good;" and secondly, because it is" spiritual"-insinuating itself into the heart, reaching the spirit, and convincing the understanding. It applies to all circumstances, comprehends all conditions, regulates all motives, directs and controuls all overt acts. 7 Rom. vii, 12.

s Verse v,

14.

No man who is acquainted with its precepts, and has observed their tendency, will refuse to set his seal to the following declaration: "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple; the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; the fear of the Lord is clean, enduring for ever; the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey, and the honey-comb. Moreover, by them is thy servant warned, and in keeping of them, there is great reward."9

The moral precepts contained in the writings of some of the ancient philosophers, especially in those of Plato and Cicero, appear to afford one evidence among many, that some traces of the law of God are to be found in the hearts of all men. Although, however these philosophers were gifted with an insight into the beauty and reasonableness of virtue, it is possible that they might derive part of their information on morals indirectly from the Jews, or from original revelation; and after all, it must be confessed that their morality, like their theology, was both variable and defective. There were in it two fundamental* wants, producing a fearful void which revelation alone could fill. It was destitute of a fixed standard, and of adequate motives.

9 Ps. xix, 7-11.

The standard proposed by the Stoics was, the "eternal fitness of things;" by the Epicureans," that which produces happiness;" and by the Academicians, " a resemblance to the highest good." Now it is quite evident that each of these notions, (not excepting the last, which has some show of godliness,) leaves the whole subject a prey to the speculation and imagination of men; and therefore in a state of dark and hopeless uncertainty. It is the Bible, and the Bible only, which declares a standard of morals, universally applicable to our need, and liable to no change. That standard is the revealed will or law of God. The voice of Christianity proclaims that only to be virtue which the law of God prescribes, and that only to be vice by which the law is broken.

In proportion as the standard of morals is variable or uncertain, the motives to action become inoperative; because they are not excited in the mind by any clear principle, or by any acknowledged authority; and this is probably one principal reason why the practice of many of the wisest of the heathen, fell so far short of their own theories of virtue and religion.

The desire of happiness, for example-the motive of the Epicurean philosophers-is in itself a strong one; yet as long as the line of conduct which produces the greatest happiness is left to be fixed by mere human wisdom, so long will this motive induce mankind to gratify their propensities, rather than deny.

themselves any present enjoyment for the sake of a possible future good.

But the motives to action presented to us in Scripture, are of the most binding and influential nature. They are the fear and love of God. The Bible declares, that the law of righteousness is the law of the moral Governor of the universe, who made us, who has a right to dispose of us as he pleases, and who will render to every one of us according to our deeds. We are therefore prepared to understand the full force of the precept, "Fear God and keep his commandments, for this is the whole duty of man.”1 But the Being whom we are thus taught to fear, is presented to us in Scripture, as the object of our love, partly because he is in himself perfectly lovely-the spring and centre of all goodness, -but chiefly because he has so abundantly displayed his love and bounty towards ourselves.

Hence the first and great commandment of the law is this: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."2 Christianity represents this commandment, as lying at the foundation of all true morality, because while it points out our first duty, it supplies us with a motive, which leads to the right performance of every other duty.

And here we may briefly remark, that the unfolding of the law of God keeps pace, in Scripture, with the revelation of his love.

1 Eccles. xii, 13.

2 Matt. xxii, 37.