Wesley Corpus

3. The Apostle, having gone thus far in proving that the Christian had set aside the Jewish dispensation, and that the moral law itself, though 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 sins, which were by the law." "God forbid!" saith the Apostle, that we should say so. Nay, the law is an irreconcilable enemy to sin; by the law: for I had not known lust," evil desire, to be sin, "except the law had said, Thou shalt not covet" (Rom. 7:7.) After opening this farther, in the four following verses, he subjoins this general conclusion, with regard more especially to the moral law, form 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 enforce these deep words, so little regarded, because so little understood, I shall endeavour to show, 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 show the original of the moral law, often called "the law," by way of eminence. Now this is not, as some may have possibly 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 enrolled 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 falsehood, good from evil; and, as a necessary result of this, with liberty, -- a capacity of choosing 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.