thoughts about spirits. The Apostle calls
all these, very unceremoniously, "endless genealogies," v. 4, and "old
wives' fables."--ch. iv., v. 7.

The question at issue is, wherein true reverence consists: according
to them, in the multiplicity of the objects of reverence; according to
St. Paul, in the character of the object revered ... God and Right the
true object.

But you are not a whit the better for solemn and reverential feelings
about a mysterious, invisible world. To tremble before a consecrated
wafer is spurious reverence. To bend before the Majesty of Right is
Christian reverence.

Thirdly. To use it as if the letter of it were sacred. The law
commanded none to eat the shewbread except the priests. David ate it
in hunger. If Abimelech had scrupled to give it, he would have used
the law unlawfully.

The law commanded no manner of work. The apostles in hunger rubbed the
ears of corn. The Pharisees used the law unlawfully, in forbidding
that.

II. The lawful use of law.

1. As a restraint to keep outward evil in check ... "The law was made
for sinners and profane." ... Illustrate this by reference to capital
punishment. No sane man believes that punishment by death will make a
nation's heart right, or that the sight of an execution can soften or
ameliorate. Punishment does not work in that way. It is not meant for
that purpose. It is meant to guard society.

The law commanding a blasphemer to be stoned, could not teach one
Israelite love to God, but it could save the streets of Israel from
scandalous ribaldry.

And therefore clearly understand, law is a mere check to bad men: it
does not improve them; it often makes them worse; it cannot sanctify
them. God never intended that it should. It saves society from the
open transgression; it does not contemplate the amelioration of the
offender.

Hence we see for what reason the apostle insisted on the use of the
law for Christians. Law never can be abrogated. Strict rules are
needed exactly in proportion as we want the power or the will to rule
ourselves. It is not because the Gospel has come that we are free from
the law, but because, and only so far, as we are in a Gospel state.
"It is for a righteous man" that the law is not made, and thus we see
the true nature of Christian liberty. The liberty to which we are
called in Christ, is not the liberty of devils, the liberty of doing
what we will, but the blessed l