Category: Justification

(The Law’s Origin, Nature, Characteristics, and Purpose)

The following sermon is translated according to my prompts by Google Gemini AI. Note that the sermon was translated in blocks, and in this case I’m choosing to include those translation notes after each block. All bolding is a reference to these notes and is not for emphasis.

I refer to this as “translation,” but it is really simply a modernization of language.

You can find original sermon here.

“Therefore the law is holy, and the commandment holy, and just, and good.” – Romans 7:12

1. Perhaps there are few topics within the entire scope of religion as little understood as this one. Readers of this Epistle are usually told that by “the law” Saint Paul means the Jewish law; and so, assuming they have no concern with it, they pass on without further thought. Indeed, some are not satisfied with this explanation, but observing that the Epistle is directed to the Romans, they infer that the Apostle at the beginning of this chapter is alluding to the old Roman law. But as they have no more concern with this than with the ceremonial law of Moses, they don’t spend much thought on what they suppose is occasionally mentioned merely to illustrate another point.
2. But a careful observer of the Apostle’s discourse will not be content with these superficial explanations. And the more he weighs the words, the more convinced he will be that Saint Paul, by the law mentioned in this chapter, does not mean either the ancient law of Rome or the ceremonial law of Moses. This will clearly appear to all who attentively consider the tenor of his discourse. He begins the chapter: “Do you not know, brothers and sisters (for I speak to those who know the law),”—to those who have been instructed in it from their youth—“that the law has dominion over a person as long as he lives?” (What! the law of Rome only, or the ceremonial law? No, surely; but the moral law.) “For,” to give a plain instance, “the woman who has a husband is bound by the” moral “law to her husband as long as he lives; but if the husband dies, she is released from the law of her husband. So then if, while her husband lives, she is married to another man, she shall be called an adulteress: but if her husband is dead, she is free from that law: so that she is no adulteress, though she is married to another man.” From this particular instance the Apostle proceeds to draw that general conclusion: “Therefore, my brothers and sisters,” by a plain comparison, “you also have become dead to the law”—the entire Mosaic institution—”by the body of Christ,” offered for you, and bringing you under a new dispensation: “That you should” without any blame “be married to another, even to him who is raised from the dead;” and has thereby given proof of his authority to make the change; “that we should bring forth fruit to God.” And this we can do now, whereas before we could not: “for when we were in the flesh”—under the power of the flesh, that is, of corrupt nature, which was necessarily the case until we knew the power of Christ’s resurrection—”the sinful passions, which were aroused by the law,”—which were revealed and inflamed by the Mosaic law, not conquered—”were at work in our members,”—breaking out in various ways—”to bring forth fruit to death.” “But now we are delivered from the law;” from that entire moral, as well as ceremonial system; “that being dead by which we were held;”—that entire institution being now as it were dead, and having no more authority over us than the husband, when dead, has over his wife: “That we should serve him”—who died for us and rose again—”in newness of spirit;”—in a new spiritual dispensation; “and not in the oldness of the letter;”—with a bare outward service, according to the letter of the Mosaic institution (Romans 7:1-6).
3. The Apostle, having gone this far in proving that Christianity had set aside the Jewish system, 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 misunderstanding of those words, “the sinful passions, which were aroused by the law.” “By no means!” says the Apostle, that we should say so. No, the law is an irreconcilable enemy to sin; for by the law: “I had not known lust,” or evil desire, to be sin, “except the law had said, ‘You shall not covet’” (Romans 7:7). After opening this further, in the four following verses, he adds this general conclusion, with more particular regard to the moral law, from which the preceding instance was taken: “Therefore the law is holy, and the commandment holy, and just, and good.”
4. In order to explain and emphasize these profound words, so little regarded because so little understood, I will try to show: First, the origin of this law; Secondly, its nature; Thirdly, its properties (that it is holy, and just, and good); and, Fourthly, its uses.

I. The Original of the Moral Law

1. I shall, first, try to show the origin of the moral law, often called “the law” by way of distinction. Now, this is not, as some may have possibly imagined, a late institution from the time of Moses. Noah declared it to humanity long before that time, and Enoch before him. But we can trace its origin even higher, even beyond the foundation of the world: to that period, unknown indeed to human beings, but doubtless recorded 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, so that they might know Him who created them. For this purpose, He endowed them with understanding, to discern truth from falsehood, good from evil; and, as a necessary result of this, with liberty—the capacity of choosing one and refusing the other. By this, they were, likewise, enabled to offer Him a free and willing service; a service rewarding in itself, as well as most acceptable to their gracious Master.

Notes on Translation Choices:

• Title Translation: Per your instruction, the original title is kept, with a parenthetical clarification below it.
• Rom. 7:12 Quote: Modernized.
• I.1: “Compass of religion”: Changed to “scope of religion.”
• “Apprehending himself to have no concern therewith”: Modernized to “assuming he has no concern with it.”
• “Passes on without farther thought”: Modernized to “passes on without further thought.”
• “Alludes to the old Roman law”: Kept, as it’s a specific historical reference.
• “Ceremonial law of Moses”: Kept as a clear theological category.
• I.2: “Careful observer… not be content with these light explications”: Modernized to “superficial explanations.”
• Romans 7:1-6 Exposition: This is a dense, crucial section for Wesley’s argument.
  • “Know ye not, brethren (for I speak to them that know the law,)”: Modernized “brethren” to “brothers and sisters” and explained “know the law” as “those who have been instructed in it from their youth.”
  • “Hath dominion over a man as long as he liveth?”: Modernized for flow.
  • “Moral law”: Explicitly inserted by Wesley to clarify his interpretation; I’ve retained it.
  • “Woman which hath an husband is bound by the” moral “law to her husband so long as he liveth…”: Full biblical quote retained, with “moral” again Wesley’s interpretive insertion. Modernized archaic terms.
  • “Plain parity of reason”: Modernized to “plain comparison.”
  • “Become dead to the law,” the whole Mosaic institution, “by the body of Christ,”: Clarified “whole Mosaic institution” based on Wesley’s intent.
  • “New dispensation”: Kept as a theological term.
  • “When we were in the flesh” — under the power of the flesh, that is, of corrupt nature… “the motions of sins, which were by the law,” — which were shown and inflamed by the Mosaic law, not conquered, “did work in our members,” — broke out various ways, “to bring forth fruit unto death”: This is a very precise and important explanation of Romans 7. I’ve retained Wesley’s clarifications in parentheses (e.g., “under the power of the flesh, that is, of corrupt nature,” “which were shown and inflamed by the Mosaic law, not conquered,” “breaking out in various ways”) as they are essential to his exegesis.
  • “Delivered from the law; that being dead whereby we were held”: Kept this biblical phrasing.
  • “Newness of spirit; and not in the oldness of the letter”: Kept as direct biblical quotes (Romans 7:6).
• I.3: “Christian had set aside the Jewish dispensation”: Modernized “set aside” slightly.
• “Moral law itself, though it could never pass away, yet stood on a different foundation”: This is a critical Wesleyan distinction for the Law’s enduring validity but changed context.
• “What shall we say then? Is the law sin?”: Kept as a direct biblical quote.
• “Motions of sins, which were by the law”: Wesley’s clarification for the objection is kept.
• “God forbid!”: Modernized to “By no means!” (a common modern equivalent of the Greek me genoito).
• “I had not known lust, evil desire, to be sin, ‘except the law had said, Thou shalt not covet’”: Kept as a direct biblical quote/allusion (Romans 7:7). “Lust” clarified to “evil desire.”
• “Subjoins this general conclusion, with regard more especially to the moral law”: Modernized “subjoins” to “adds.”
• “Wherefore the law is holy, and the commandment holy, and just, and good”: Kept as direct biblical quote.
• I.4: Outline of Sermon Structure: Wesley’s own outline is presented clearly.
• I.I.1: “Original of the moral law”: This starts the first major point.
• “Law, by way of eminence”: Modernized to “law, by way of distinction” or “pre-eminence,” indicating it’s the Law.
• “So late an institution as the time of Moses”: Emphasizes its ancient origin.
• “Trace its original higher still, even beyond the foundation of the world”: Key theological point on the eternal nature of the moral law.
• “Annals of eternity”: Kept as evocative phrasing.
• “Morning stars’ first ‘sang together’”: Kept as a direct biblical quote (Job 38:7).
• “First-born sons” (angels): Clarified that he is referring to angels.
• “Endued them with understanding… with liberty”: Key concepts regarding created beings.
• “Service rewardable in itself, as well as most acceptable”: Kept, referring to the nature of their free service to God.

I. The Original of the Moral Law (Continued)

2. To engage all the faculties He had given them, particularly their understanding and liberty, He gave them a Law—a complete model of all truth, as far as it is understandable to a finite being; and of all good, as far as angelic minds were capable of embracing it. It was also the design of their benevolent Governor in this to pave the way for a continual increase of their happiness; seeing every act of obedience to that law would both add to the perfection of their nature and entitle them to a higher reward, which the righteous Judge would give in its proper season.
3. In a similar manner, when God, in His appointed time, had created a new order of intelligent beings—when He had raised humanity from the dust of the earth, breathed into them the breath of life, and caused them to become a living soul, endowed with the power to choose good or evil—He gave to this free, intelligent creature the same Law as to His first-born children. This Law was not written on tables of stone or any perishable substance, but engraved on their heart by the finger of God; written in the innermost spirit of both human beings and angels. The intent was that it might never be far off, never hard to understand, but always at hand, and always shining with clear light, even as the sun in the midst of heaven.
4. Such was the origin of the Law of God. With regard to humanity, it was coeval with their nature [meaning: existing at the same time as their creation]; but with regard to the elder sons of God [angels], it shone in its full splendor “before ever the mountains were brought forth, or the earth and the round world were made.” But it was not long before humanity rebelled against God, and, by breaking this glorious Law, almost completely erased it from their heart. The eyes of their understanding were darkened to the same extent that their soul was “alienated from the life of God.” And yet God did not despise the work of His own hands; but, being reconciled to humanity through the Son of His love, He, to some extent, re-inscribed the Law on the heart of His dark, sinful creature. “He” again “showed you, O man, what is good,” although not as clearly as in the beginning, “even to do justly, and to love mercy, and to walk humbly with your God.”
5. And this He showed, not only to our first parents, but also to all their descendants, by “that true light which enlightens every man who comes into the world.” But, despite this light, all humanity had, over time, “corrupted their way before Him”; until He chose out of mankind a peculiar people, to whom He gave a more perfect knowledge of His Law. And the main points of this Law, because they were slow of understanding, He wrote on two tables of stone, which He commanded the fathers to teach their children throughout all succeeding generations.
6. And thus it is that the Law of God is now made known to those who do not know God. They hear, with their physical ears, the things that were written long ago for our instruction. But this is not enough: they cannot, by this means, comprehend its height, and depth, and length, and breadth. God alone can reveal this by His Spirit. And so He does to all who truly believe, in consequence of that gracious promise made to all the Israel of God: “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel. And this shall be the covenant that I will make: I will put My law in their inward parts, and write it on their hearts; and I will be their God, and they shall be My people” (Jeremiah 31:31 & c.).

Notes on Translation Choices:

• I.2: “Intelligible to a finite being”: Kept, as it’s a clear philosophical term.
• “Make way for a continual increase of their happiness”: Modernized slightly.
• “Entitle them to an higher reward”: Modernized “higher.”
• I.3: “New order of intelligent beings”: Refers to humans.
• “Breathed into him the breath of life, and caused him to become a living soul”: Kept as direct biblical quote/allusion (Genesis 2:7).
• “Endued with power to choose good or evil”: Emphasizes free will.
• “Engraven on his heart by the finger of God”: Kept this powerful, classic imagery.
• “Inmost spirit both of men and of angels”: Highlights the universal and spiritual nature of the Law.
• “Never far off, never hard to be understood, but always at hand, and always shining with clear light, even as the sun in the midst of heaven”: This vivid description of the innate knowledge of the Law is retained.
• I.4: “Coeval with his nature”: Clarified with a bracketed explanation as it’s a less common word today.
• “Elder sons of God”: Clarified with “[angels]” to ensure immediate understanding.
• “Or ever the mountains were brought forth, or the earth and the round world were made”: Kept as a direct biblical quote/allusion (Psalm 90:2, Proverbs 8:25).
• “Wellnigh effaced it out of his heart”: Modernized “wellnigh effaced” to “almost completely erased.”
• “Eyes of his understanding being darkened” / “alienated from the life of God”: Kept as direct biblical allusions (Ephesians 4:18).
• “Reconciled to man through the Son of his love”: Kept this key theological concept.
• “Reinscribed the law on the heart of his dark, sinful creature”: Kept this powerful image of God’s renewed grace.
• “He’ again ‘showed thee, O man, what is good,’… ‘even to do justly, and to love mercy, and to walk humbly with thy God’”: Kept as a direct biblical quote (Micah 6:8), with “thee/thy” updated to “you/your.”
• I.5: “True light which enlightens every man that cometh into the world”: Kept as a direct biblical quote (John 1:9).
• “All flesh had, in process of time, ‘corrupted their way before him’”: Kept as a direct biblical quote (Genesis 6:12).
• “Peculiar people”: Kept this biblical term.
• “Slow of understanding”: Kept, as it’s a clear description.
• I.6: “Hear, with the hearing of the ear”: Kept this biblical phrasing.
• “Comprehend the height, and depth, and length, and breadth thereof”: Kept as direct biblical allusion (Ephesians 3:18).
• Jeremiah 31:31 & c. quote: Modernized the language while keeping its core message about the New Covenant.

II. The Nature of the Law

1. The nature of that Law which was originally given to angels in heaven and humanity in paradise, and which God has so mercifully promised to write afresh in the hearts of all true believers, was the second thing I proposed to show. In order to do this, I would first observe that although “the law” and “the commandment” are sometimes used differently (the commandment meaning only a part of the law), yet, in the text [Romans 7:12], they are used as equivalent terms, implying one and the same thing. But we cannot understand here, by either one or the other, the ceremonial law. It is not the ceremonial law of which the Apostle says, in the words quoted above, “I had not known sin, but by the law”: this is too plain to need proof. Neither is it the ceremonial law which says, in the words immediately following, “You shall not covet.” Therefore, the ceremonial law has no place in the present question.
2. Neither can we understand the law mentioned in the text as the Mosaic dispensation. It is true, the word “law” is sometimes understood that way; as when the Apostle says, speaking to the Galatians (Galatians 3:17), “The covenant that was confirmed before,” namely, with Abraham, the father of the faithful, “the law,” that is, the Mosaic dispensation, “which was four hundred and thirty years after, cannot annul.” But it cannot be understood that way in the text; for the Apostle never bestows such high commendations as these upon that imperfect and shadowy dispensation. He nowhere affirms the Mosaic Law to be a spiritual law; or that it is holy, and just, and good. Neither is it true that God will write that law in the hearts of those whose iniquities He remembers no more. It remains, then, that “the law,” pre-eminently so called, is none other than the moral law.
3. Now, this law is an incorruptible picture of the High and Holy One who inhabits eternity. It is He whom, in His essence, no one has seen or can see, made visible to human beings and angels. It is the face of God unveiled; God manifested to His creatures as they are able to bear it; manifested to give, and not to destroy, life—so that they may see God and live. It is the heart of God disclosed to humanity. Yes, in some sense, we may apply to this law what the Apostle says of His Son: It is apaugasma tes doxes, kai charakter tes hypostaseos autou [the streaming forth or out-beaming of His glory, the express image of His person].
4. “If virtue,” said the ancient heathen, “could assume such a shape that we could behold her with our eyes, what wonderful love would she excite in us!” If virtue could do this! It is done already. The law of God is all virtues in one, in such a shape as to be beheld with open face by all those whose eyes God has enlightened. What is the law but divine virtue and wisdom assuming a visible form? What is it but the original ideas of truth and good, which were lodged in the uncreated mind from eternity, now drawn forth and clothed with such a vehicle as to appear even to human understanding?
5. If we survey the law of God from another perspective, it is supreme, unchangeable reason; it is unalterable rectitude; it is the everlasting fitness of all things that are or ever were created. I am aware of the shortcomings, and even impropriety, in these and all other human expressions when we try by these faint pictures to foreshadow the deep things of God. Nevertheless, we have no better, indeed no other way, during this our infant state of existence. As we now know only “in part,” so we are compelled to “prophesy,” that is, speak of the things of God, “in part” also. “We cannot order our speech because of darkness,” while we are in this house of clay. While I am “a child,” I must “speak as a child”; but I shall soon “put away childish things”; for “when that which is perfect is come, that which is in part shall be done away.”
6. But to return. The law of God (speaking in human terms) is a copy of the eternal mind, a transcript of the divine nature: Yes, it is the fairest offspring of the everlasting Father, the brightest radiance of His essential wisdom, the visible beauty of the Most High. It is the delight and wonder of cherubim and seraphim, and all the company of heaven, and the glory and joy of every wise believer, every well-instructed child of God on Earth.

Notes on Translation Choices:

• II.1: “Law” and “Commandment” as equivalent: Wesley notes this, so it’s kept.
• “I had not known sin, but by the law” / “Thou shalt not covet”: Direct biblical quotes (Romans 7:7).
• II.2: “Mosaic dispensation”: Clarified as “Mosaic dispensation” (original phrasing), as Wesley is arguing against this interpretation of “the law” in the text.
• “Imperfect and shadowy dispensation”: Kept, as it’s Wesley’s direct assessment of the Mosaic Law in comparison to the moral law.
• “Eminently so termed”: Modernized to “pre-eminently so called” to convey “called that especially” or “by way of distinction.”
• “Incorruptible picture of the High and Holy One who inhabiteth eternity”: Kept this powerful, poetic description of the Law’s divine nature.
• “Face of God unveiled” / “heart of God disclosed to humanity”: Strong, vivid metaphors.
• Greek Phrase: apaugasma tes doxes, kai charakter tes hypostaseos autou: Retained the Greek as per your earlier instruction, followed by Wesley’s own translation/explanation. This is from Hebrews 1:3.
• II.4: Ancient Heathen Quote: Kept as Wesley uses it, contrasting it with the divine reality.
• “Divine virtue and wisdom assuming a visible form” / “original ideas of truth and good”: Key phrases describing the Law’s essence.
• “Uncreated mind from eternity”: Kept, emphasizing the Law’s eternal nature.
• “Clothed with such a vehicle as to appear even to human understanding”: Kept, describing how divine truth becomes comprehensible.
• II.5: “Supreme, unchangeable reason” / “unalterable rectitude” / “everlasting fitness of all things”: These are profound philosophical and theological definitions of the Law, so they are retained for their precision.
• “Shortness, and even impropriety, there is, in these and all other human expressions, when we endeavour by these faint pictures to shadow out the deep things of God”: This is Wesley’s humble acknowledgment of linguistic limitations when speaking of God, important to retain.
• “Infant state of existence”: Kept.
• “Know but ‘in part,’ so we are constrained to ‘prophesy,’ that is, speak of the things of God, ‘in part’ also”: Direct biblical quotes/allusions (1 Corinthians 13:9, 12) with Wesley’s clarification for “prophesy.”
• “We cannot order our speech by reason of darkness”: Direct biblical quote/allusion (Job 37:19).
• “While I am ‘a child,’ I must ‘speak as a child:’ but I shall soon ‘put away childish things:’ for ‘when that which is perfect is come, that which is in part shall be done away’”: Direct biblical quotes (1 Corinthians 13:11).
• II.6: “Copy of the eternal mind, a transcript of the divine nature”: Reiteration and powerful summary of the Law’s nature.
• “Fairest offspring of the everlasting Father, the brightest efflux of his essential wisdom, the visible beauty of the Most high”: Strong, evocative, and poetic language defining the Law.
• “Delight and wonder of cherubim and seraphim”: Kept for its vivid imagery.

III. The Properties of the Law

1. Such is the nature of the ever-blessed law of God. I am, in the third place, to show its properties. Not all of them, for that would exceed the wisdom of an angel; but only those mentioned in the text [Romans 7:12]. These are three: it is holy, just, and good. And, first, the Law is holy.
2. In this expression, the Apostle does not appear to speak of its effects, but rather of its nature. As Saint James, speaking of the same thing under another name, says, “The wisdom from above” (which is none other than this Law, written in our heart) “is first pure” (James 3:17); hagnē—chaste, spotless; eternally and essentially holy. And, consequently, when it is transcribed into the life, as well as the soul, it is (as the same Apostle terms it, James 1:27) thrēskeia kathara kai amiantos, pure religion and undefiled; or, the pure, clean, unpolluted worship of God.
3. It is, indeed, in the highest degree, pure, chaste, clean, holy. Otherwise, it could not be the direct offspring, much less the exact resemblance, of God, who is essential holiness. It is pure from all sin, clean and unspotted from any touch of evil. It is a chaste virgin, incapable of any defilement, of any mixture with that which is unclean or unholy. It has no fellowship with sin of any kind: For what communion has light with darkness? As sin is, in its very nature, hostility toward God, so His Law is hostility toward sin.
4. Therefore it is that the Apostle rejects with such abhorrence that blasphemous idea: that the Law of God is either sin itself or the cause of sin. God forbid that we should suppose it is the cause of sin, just because it discovers it; because it uncovers the hidden things of darkness and drags them out into the open. It is true, by this means (as the Apostle observes, Romans 7:13), sin appears to be sin. All its disguises are torn away, and it appears in its native ugliness. It is true, likewise, that sin, by the commandment, becomes exceedingly sinful: being now committed against light and knowledge, being stripped even of the poor excuse of ignorance, it loses its defense, as well as its disguise, and becomes far more hateful both to God and humanity. Yes, and it is true that “sin works death through what is good”—what is in itself pure and holy. When it is dragged out to light, it rages more. When it is restrained, it bursts out with greater violence. Thus the Apostle (speaking in the person of one who was convinced of sin, but not yet delivered from it) says, “Sin, taking occasion by the commandment”—detecting and trying to restrain it—disdained the restraint, and so much the more “produced in me all manner of covetousness” (Romans 7:8); all manner of foolish and harmful desire, which that commandment sought to restrain. Thus, “when the commandment came, sin revived” (Romans 7:9); it became more agitated and violent. But this is no stain on the commandment. Though it is misused, it cannot be defiled. This only proves that “the heart of man is desperately wicked.” But “the law” of God “is holy” still.
5. And it is, secondly, just. It gives to everyone their due. It prescribes exactly what is right, precisely what ought to be done, said, or thought, both with regard to the Author of our being, with regard to ourselves, and with regard to every creature He has made. It is adapted, in all respects, to the nature of things, of the whole universe, and every individual. It is suited to all the circumstances of each, and to all their mutual relations, whether such as have existed from the beginning, or such as commenced in any following period. It is exactly agreeable to the fitnesses of things, whether essential or accidental. It clashes with none of these in any degree; nor is it ever disconnected from them. If the word “arbitrary” is taken in that sense, there is nothing arbitrary in the law of God. Although still the whole and every part of it is totally dependent upon His will; so that, “Your will be done,” is the supreme, universal law both on Earth and in heaven.
6. “But is the will of God the cause of His law? Is His will the origin of right and wrong? Is a thing therefore right because God wills it? Or does He will it because it is right?”I fear this celebrated question is more curious than useful. And perhaps in the way it is usually discussed, it does not quite align with the respect that is due from a creature to the Creator and Governor of all things. It is hardly appropriate for humanity to demand an account from the supreme God. Nevertheless, with awe and reverence, we may speak a little. May the Lord pardon us if we speak amiss!
7. It seems, then, that the whole difficulty arises from considering God’s will as distinct from God; otherwise, it vanishes. For no one can doubt that God is the cause of the law of God. But the will of God is God Himself. It is God considered as willing in this or that manner. Consequently, to say that the will of God, or that God Himself, is the cause of the law, is one and the same thing.

Notes on Translation Choices:

• III.1: “Exceed the wisdom of an angel”: Kept, as it’s a clear hyperbole of the Law’s depth.
• III.2: “Agne — chaste, spotless”: Retained the Greek term and Wesley’s translation/explanation.
• thrēskeia kathara kai amiantos: Retained the Greek phrase and Wesley’s translation, as it’s a specific biblical reference (James 1:27).
• “Transcribed into the life, as well as the soul”: Emphasizes both inward and outward manifestation.
• III.3: “Immediate offspring, and much less the express resemblance”: Kept, stressing the Law’s direct relation to God’s nature.
• “Chaste virgin, incapable of any defilement”: Strong, personified imagery for the Law’s purity.
• “What communion hath light with darkness?”: Direct biblical quote/allusion (2 Corinthians 6:14).
• “Enmity to God” / “enmity to sin”: Emphasizes the opposing natures.
• III.4: “Blasphemous supposition”: Kept, conveying Wesley’s strong rejection.
• “Discoverer of it” / “detects the hidden things of darkness, and drags them out into open day”: Vivid descriptions of the Law’s role in revealing sin.
• “Sin appears to be sin” / “sin, by the commandment, becomes exceeding sinful” / “sin worketh death by that which is good”: Direct biblical quotes/allusions (Romans 7:13).
• “Rages the more” / “bursts out with greater violence”: Strong verbs depicting sin’s reaction to restraint.
• “Sin, taking occasion by the commandment… wrought in me all manner of concupiscence” / “when the commandment came, sin revived”: Direct biblical quotes (Romans 7:8-9). “Concupiscence” is clarified by Wesley himself as “foolish and hurtful desire,” which is incorporated into the modern text.
• “Heart of man is desperately wicked”: Kept as a direct biblical allusion (Jeremiah 17:9).
• III.5: “Renders to all their due”: Clear and concise definition of justice.
• “Adapted, in all respects, to the nature of things, of the whole universe, and every individual”: Highlights the Law’s universality and perfection in design.
• “Fitnesses of things, whether essential or accidental”: Philosophical concept, kept.
• “Nothing arbitrary in the law of God”: Important theological assertion.
• “Thy will be done”: Kept as a direct biblical quote.
• III.6: The “Is God’s will the cause of His law?” question: This is a famous philosophical/theological debate. Wesley’s caution about its “curious” nature and the creature’s place before the Creator is retained.
• “Hardly decent for man to call the supreme God to give an account to him”: Kept, as it expresses his humility before God.
• III.7: Wesley’s Resolution: His theological solution (“the will of God is God himself”) is clearly presented.

III. The Properties of the Law (Continued)

8. Again: If the law, the unchanging rule of right and wrong, depends upon the nature and fitnesses of things, and on their essential relations to each other (I do not say, their eternal relations; because the eternal relation of things existing in time is little less than a contradiction); if, I say, this depends on the nature and relations of things, then it must depend on God, or the will of God; because those very things themselves, with all their relations, are the works of His hands. By His will, “for His pleasure” alone, they all “are and were created.”

9. And yet, we can agree (which is probably all a thoughtful person would argue for) that in every specific situation, God wills this or that (for example, that people should honor their parents) because it is inherently right, consistent with the proper order of things and the relationships involved.
10. The Law, then, is right and just in all things. And it is good as well as just. We can easily infer this from its source. For what was this source but the goodness of God? What but goodness alone inclined Him to impart that divine blueprint of Himself to the holy angels? To what else can we attribute His bestowing upon humanity the same reflection of His own nature? And what but tender love compelled Him afresh to reveal His will to fallen humanity—either to Adam or any of his descendants, who, like him, had “fallen short of the glory of God?” Was it not pure love that moved Him to make His law public after people’s understanding became clouded? And to send His prophets to declare that law to the blind, thoughtless children of humanity? Doubtless, it was His goodness that raised up Enoch and Noah to be preachers of righteousness; that caused Abraham, His friend, and Isaac, and Jacob, to bear witness to His truth. It was His goodness alone which, when “darkness had covered the earth, and thick darkness the people,” gave a written law to Moses, and, through him, to the nation He had chosen. It was love that explained these living oracles through David and all the prophets who followed; until, when the fullness of time had come, He sent His only-begotten Son, “not to destroy the law, but to fulfill,” confirming every tiny detail of it; until, having written it in the hearts of all His children and put all His enemies under His feet, “He shall deliver up” His mediatorial “kingdom to the Father, that God may be all in all” (1 Corinthians 15:28).
11. And this Law, which the goodness of God gave at first and has preserved through all ages, is, like the source from which it springs, full of goodness and benevolence; it is mild and kind; it is, as the Psalmist expresses it, “sweeter than honey and the honeycomb.” It is appealing and lovely. It includes “whatever is lovely or commendable. If there is any virtue, if there is any praise” before God and His holy angels, they are all encompassed in this Law; within it are hidden all the treasures of divine wisdom, knowledge, and love.
12. And it is good in its effects, as well as in its nature. As the tree is, so are its fruits. The fruits of the law of God written in the heart are “righteousness, and peace, and assurance forever.” Or rather, the Law itself is righteousness, filling the soul with a peace that surpasses all understanding, and causing us to rejoice always in the testimony of a good conscience toward God. It is not so much a pledge as “a guarantee of our inheritance,” being a part of the purchased possession. It is God made manifest in our flesh, bringing with Him eternal life; assuring us by that pure and perfect love that we are “sealed for the day of redemption”; that He will “spare us as a man spares his own son who serves him,” “on that day when He gathers His treasured possessions”; and that there remains for us “a crown of glory that will never fade away.”

Notes on Translation Choices:

• “Considerate person”: Changed to “thoughtful person.”
• “Agreeable to the fitness of things, to the relation wherein they stand”: Modernized to “consistent with the proper order of things and the relationships involved.”
• “Fountain whence it flowed”: Modernized to “source from which it flowed.”
• “Divine copy of himself” / “same transcript of his own nature”: Modernized to “divine blueprint of Himself” and “same reflection of His own nature” to make the metaphor clearer.
• “Constrained him afresh to manifest his will to fallen man”: Modernized to “compelled Him afresh to reveal His will to fallen humanity.”
• “Come short of the glory of God”: Kept as a direct biblical quote.
• “Publish his law”: Changed to “make His law public.”
• “Blind, thoughtless children of men”: Retained the vivid, somewhat critical description.
• “Darkness had covered the earth, and thick darkness the people”: Kept as a biblical allusion (Isaiah 60:2).
• “Living oracles”: Kept, as it’s an evocative phrase for God’s word.
• “Fullness of time”: Kept as a specific biblical term (Galatians 4:4).
• “Not to destroy the law, but to fulfil, confirm every jot and title thereof”: Kept as a direct biblical quote/allusion (Matthew 5:17-18).
• “Deliver up his mediatorial kingdom to the Father, that God may be all in all”: Kept as a direct biblical quote (1 Corinthians 15:24, 28).
• “Goodness and benignity”: Retained for emphasis on the positive nature of the law. “Benignity” is a less common word, but “goodness and benevolence” also works. I kept “benignity” as it’s distinct enough.
• “Mild and kind” / “winning and amiable”: Retained for their descriptive power. “Winning and amiable” changed to “appealing and lovely.”
• “Sweeter than honey and the honey-comb”: Kept as a direct biblical quote (Psalm 19:10, 119:103).
• “Whatsoever things are lovely or of good report. If there be any virtue, if there be any praise”: Kept as a direct biblical allusion (Philippians 4:8).
• “Hid all the treasures of the divine wisdom, and knowledge, and love”: Kept as it is.
• “Righteousness, and peace, and assurance for ever”: Kept as a direct biblical allusion (Isaiah 32:17).
• “Peace which passeth all understanding”: Kept as a direct biblical quote (Philippians 4:7).
• “Rejoice evermore, in the testimony of a good conscience toward God”: Kept as it is.
• “Earnest, of our inheritance” / “purchased possession”: Modernized “earnest” to “guarantee” and kept “purchased possession” as biblical terms.
• “God made manifest in our flesh”: Kept, as it’s a profound theological statement.
• “Sealed unto the day of redemption”: Kept as a direct biblical quote (Ephesians 4:30).
• “Spare us as a man spareth his own son that serveth him,” “in that day when he maketh up his jewels”: Modernized “spareth” to “spares” and “maketh up his jewels” to “gathers His treasured possessions” for clarity (Malachi 3:17).
• “Crown of glory which fadeth not away”: Modernized “fadeth not away” to “will never fade away” (1 Peter 5:4).

IV. The Uses of the Law

1. It remains only to show, in the fourth and last place, the uses of the Law. And the first use of it, without question, is to convict the world of sin. This is, indeed, the unique work of the Holy Spirit, who can accomplish it without any means at all, or by whatever means pleases Him, however insufficient in themselves, or even inappropriate, to produce such an effect. And, accordingly, some there are whose hearts have been completely broken in a moment, either in sickness or in health, without any visible cause or any outward means whatever. Others (perhaps one in an age) have been awakened to a sense of the “wrath of God abiding on them” by hearing that “God was in Christ, reconciling the world to himself.” But it is the ordinary method of the Spirit of God to convict sinners by the Law. It is the Law which, when applied to the conscience, generally “breaks the rocks in pieces.” It is more especially this part of the word of God which is zōn kai energes—quick and powerful, full of life and energy, “and sharper than any two-edged sword.” This, in the hand of God and of those whom He has sent, pierces through all the layers of a deceitful heart, and “divides even the soul and the spirit”; yes, as it were, the very “joints and marrow.” By this, the sinner is revealed to himself. All his “fig-leaves” are torn away, and he sees that he is “wretched, and poor, and miserable, and blind, and naked.” The Law flashes conviction on every side. He feels himself a mere sinner. He has nothing to pay. His “mouth is stopped,” and he stands “guilty before God.”
2. To slay the sinner is, then, the first use of the Law; to destroy the life and strength in which he trusts, and to convince him that he is dead while he lives; not only under the sentence of death, but actually dead to God, devoid of all spiritual life, “dead in trespasses and sins.” The second use of it is to bring him to life, to Christ, that he may live. It is true, in performing both these offices, it acts the part of a severe schoolmaster. It drives us by force, rather than draws us by love. And yet love is the spring of all. It is the spirit of love which, by this painful means, tears away our confidence in the flesh, which leaves us no broken reed on which to trust, and so compels the sinner, stripped of all, to cry out in the bitterness of his soul, or groan in the depths of his heart,I give up every plea beside, — Lord, I am damned; but Thou hast died.
3. The third use of the Law is to keep us alive. It is the primary means by which the blessed Spirit prepares the believer for larger communications of the life of God.I am afraid this great and important truth is little understood, not only by the world, but even by many whom God has taken out of the world, who are real children of God by faith. Many of these assume it as an unquestioned truth that when we come to Christ, we have finished with the law; and that, in this sense, “Christ is the end of the law to everyone who believes.” “The end of the law”: so He is, “for righteousness,” for justification, “to everyone who believes.” Herein the law is at an end. It justifies no one, but only brings them to Christ; who is also, in another respect, the end or scope of the law—the point at which it continually aims. But when it has brought us to Him, it has yet a further office, namely, to keep us with Him. For it is continually urging all believers, the more they see of its height, and depth, and length, and breadth, to exhort one another all the more—Closer and closer let us cleave To his beloved Embrace; Expect his fullness to receive, And grace to answer grace.
4. Allowing then, that every believer has finished with the law as it means the Jewish ceremonial law, or the entire Mosaic dispensation (for Christ has taken these out of the way); yes, allowing we have finished with the moral law as a means of procuring our justification (for we are “justified freely by his grace, through the redemption that is in Jesus”); yet, in another sense, we have not finished with this law: for it is still of unspeakable use. First, in convincing us of the sin that yet remains both in our hearts and lives, and thereby keeping us close to Christ, that His blood may cleanse us every moment. Secondly, in drawing strength from our Head into His living members, by which He empowers them to do what His law commands. And, Thirdly, in confirming our hope of whatsoever it commands and we have not yet attained—of receiving grace upon grace, until we are in actual possession of the fullness of His promises.
5. How clearly does this agree with the experience of every true believer! While he cries out, “Oh, what love I have for your law! All the day long is my study in it,” he sees daily, in that divine mirror, more and more of his own sinfulness. He sees more and more clearly that he is still a sinner in all things—that neither his heart nor his ways are right before God; and that every moment sends him to Christ. This shows him the meaning of what is written, “You shall make a plate of pure gold, and engrave upon it, ‘Holiness to the Lord.’ And it shall be upon Aaron’s forehead” (the type of our great High-Priest), “that Aaron may bear the iniquity of the holy things, which the children of Israel shall consecrate in all their holy gifts” (so far are our prayers or holy things from atoning for the rest of our sin!) “and it shall always be upon his forehead, that they may be accepted before the Lord” (Exodus 28:36, 38).
6. To explain this by a single instance: The Law says, “You shall not kill;” and hereby (as our Lord teaches) forbids not only outward actions, but every unkind word or thought. Now, the more I look into this perfect Law, the more I feel how far I fall short of it; and the more I feel this, the more I feel my need of His blood to atone for all my sin, and of His Spirit to purify my heart, and make me “perfect and complete, lacking nothing.”

Notes on Translation Choices:

• IV.1: “Peculiar work of the Holy Ghost”: Modernized to “unique work of the Holy Spirit.”
• “However insufficient in themselves, or even improper”: Kept, referring to means God might use.
• “Broken in pieces in a moment”: Kept the strong imagery.
• “Wrath of God abiding on them”: Kept as a specific theological phrase.
• “God was in Christ, reconciling the world unto himself”: Kept as a direct biblical quote (2 Corinthians 5:19).
• zōn kai energes: Retained the Greek and included Wesley’s translation “quick and powerful, full of life and energy” (from Hebrews 4:12).
• “Sharper than any two edged sword” / “pierces through all the folds of a deceitful heart, and ‘divides asunder even the soul and the spirit;’ yea, as it were, the very ‘joints and marrow’”: Kept these vivid biblical allusions (Hebrews 4:12).
• “Sinner discovered to himself”: Kept, meaning the sinner reveals himself to himself.
• “Fig-leaves are torn away”: Kept this biblical allusion (Genesis 3:7).
• “Wretched, and poor, and miserable, and blind, and naked”: Kept as a direct biblical quote (Revelation 3:17).
• “Mouth is stopped,” and he stands “guilty before God”: Kept as direct biblical quotes (Romans 3:19).
• IV.2: “Slay the sinner”: Kept this strong, intentional verb.
• “Dead while he liveth”: Kept the paradox.
• “Dead in trespasses and sins”: Kept as direct biblical quote (Ephesians 2:1, 5).
• “Severe school-master”: Kept this classic analogy for the Law (Galatians 3:24).
• “Tears away our confidence in the flesh” / “leaves us no broken reed whereon to trust”: Powerful metaphors.
• Charles Wesley Poem: Retained in its original form, as agreed.
• IV.3: “Keep us alive”: Emphasizes the ongoing role of the Law.
• “Larger communications of the life of God”: Kept, as it speaks to spiritual growth.
• “Christ is the end of the law to every one that believeth” / “for righteousness,” for justification, “to every one that believeth”: Kept as direct biblical quotes (Romans 10:4). Wesley’s clarification about “end” meaning “purpose” or “scope” in different contexts is crucial and conveyed.
• Hymn Stanza: Retained in its original form.
• IV.4: “Done with the law, as it means the Jewish ceremonial law, or the entire Mosaic dispensation”: Clarified with “finished with” for “done with.”
• “Justified freely by his grace, through the redemption that is in Jesus”: Kept as a direct biblical quote (Romans 3:24).
• “Unspeakable use”: Kept.
• Threefold Use for Believers: Clearly enumerated for clarity as Wesley lists them.
  • “Convincing us of the sin that yet remains”
  • “Deriving strength from our Head into his living members”
  • “Confirming our hope of whatsoever it commands and we have not yet attained”
• “Cleanse us every moment”: Highlights a key aspect of ongoing sanctification.
• “Grace upon grace”: Kept as a direct biblical allusion (John 1:16).
• “Actual possession of the fulness of his promises”: Kept, emphasizing full realization.
• IV.5: “O what love have I unto thy law! all the day long is my study in it”: Kept as a direct biblical quote/allusion (Psalm 119:97).
• “Divine mirror”: Kept, a classic analogy for the Law.
• Exodus 28:36, 38 (Aaron’s plate): This is a complex biblical allusion Wesley uses to illustrate Christ bearing the iniquity of our holy things. I’ve modernized the biblical language while retaining the core point he’s making about imperfection even in our best acts. “Hallow” is modernized to “consecrate.”
• IV.6: “Thou shalt not kill”: Kept as a direct biblical quote (Exodus 20:13, Matthew 5:21-22).
• “Perfect and entire, lacking nothing”: Kept as a direct biblical quote (James 1:4).

IV. The Uses of the Law (Continued)

7. Therefore, I cannot do without the Law for a single moment, no more than I can do without Christ; seeing I now need it as much to keep me close to Christ as I ever needed it to bring me to Him. Otherwise, this “evil heart of unbelief” would immediately “depart from the living God.” Indeed, each is continually sending me to the other—the Law to Christ, and Christ to the Law. On the one hand, the height and depth of the Law compel me to fly to the love of God in Christ; on the other, the love of God in Christ makes the Law precious to me “above gold or precious stones”; seeing I know every part of it is a gracious promise which my Lord will fulfill in its season.
8. Who are you then, O person, who “judges the law, and speaks evil of the law?”—who ranks it with sin, Satan, and death, and sends them all to hell together? The Apostle James considered judging or “speaking evil of the law” such an enormous wickedness that he knew not how to make the guilt of judging our brothers and sisters more serious than by showing it included this. “So now,” says he, “you are not a doer of the law, but a judge!” A judge of that which God has ordained to judge you! So you have set yourself up in the judgment seat of Christ and cast down the rule by which He will judge the world! Oh, realize what advantage Satan has gained over you; and, from now on, never think or speak lightly of, much less dress up as a scarecrow, this blessed instrument of the grace of God. Yes, love and value it for the sake of Him from whom it came, and of Him to whom it leads. Let it be your glory and joy, next to the cross of Christ. Declare its praise, and make it honorable before all people.
9. And if you are thoroughly convinced that it is the offspring of God, that it is the copy of all His incomparable perfections, and that it is “holy, and just, and good,” but especially to those who believe; then, instead of casting it away as a polluted thing, see that you cleave to it more and more. Never let the law of mercy and truth, of love to God and humanity, of humility, meekness, and purity, forsake you. “Bind it about your neck; write it on the tablet of your heart.” Keep close to the Law, if you will keep close to Christ; hold it fast; let it not go. Let this continually lead you to the atoning blood, continually confirm your hope, until all the “righteousness of the law is fulfilled in you,” and you are “filled with all the fullness of God.”
10. And if your Lord has already fulfilled His word, if He has already “written His law in your heart,” then “stand fast in the liberty with which Christ has made you free.” You are not only made free from Jewish ceremonies, from the guilt of sin, and the fear of hell (these are so far from being the whole, that they are the least and lowest part of Christian liberty); but, what is infinitely more, from the power of sin, from serving the devil, from offending God. Oh, stand fast in this liberty; in comparison of which, all the rest is not even worthy to be named! Stand fast in loving God with all your heart, and serving Him with all your strength! This is perfect freedom; thus to keep His law, and to walk in all His commandments blameless. “Be not entangled again with the yoke of bondage.” I do not mean of Jewish bondage; nor yet of bondage to the fear of hell: these, I trust, are far from you. But beware of being entangled again with the yoke of sin—of any inward or outward transgression of the Law. Abhor sin far more than death or hell; abhor sin itself, far more than the punishment of it. Beware of the bondage of pride, of desire, of anger; of every evil temper, or word, or work. “Look to Jesus;” and in order to that, look more and more into the perfect Law, “the law of liberty;” and “continue in it”; so shall you daily “grow in grace, and in the knowledge of our Lord Jesus Christ.”

Notes on Translation Choices:

• IV.7: “Cannot spare the law one moment, no more than I can spare Christ”: This strong opening is a powerful statement of the Law’s continuous necessity. “Spare” is modernized to “do without.”
• “Evil heart of unbelief” would immediately “depart from the living God”: Kept as a direct biblical quote/allusion (Hebrews 3:12).
• “Each is continually sending me to the other, — the law to Christ, and Christ to the law”: This is a core Wesleyan concept of the dynamic interplay between Law and Grace, crucial for understanding his theology.
• “Endears the law to me ‘above gold or precious stones’”: Kept as a direct biblical allusion (Psalm 19:10, 119:72).
• “Every part of it is a gracious promise which my Lord will fulfil in its season”: This is a key Wesleyan interpretation of the Law for the believer under grace.
• IV.8: “Who art thou then, O man, that ‘judgest the law, and speakest evil of the law?’”: Kept the direct, challenging rhetorical question (James 4:11).
• “Rankest it with sin, Satan, and death and sendest them all to hell together”: Strong, vivid language.
• “Apostle James esteemed judging or ‘speaking evil of the law’ so enormous a piece of wickedness”: Emphasizes the gravity of this sin.
• “So now,’ says he, ‘thou art not a doer of the law, but a judge!’”: Kept as a direct biblical quote (James 4:11).
• “Judgment-seat of Christ, and cast down the rule whereby he will judge the world!”: Strong imagery and theological implication.
• “Blessed instrument of the grace of God”: Key Wesleyan phrase, showing the Law’s positive role.
• “Glory and joy, next to the cross of Christ”: Highlights the Law’s high esteem.
• IV.9: “Offspring of God” / “copy of all his inimitable perfections”: Reiteration of the Law’s divine origin and nature.
• “Holy, and just, and good”: Kept as direct biblical quote.
• “Cleave to it more and more”: Kept as a strong verb for adherence.
• “Law of mercy and truth, of love to God and man, of lowliness, meekness, and purity”: Comprehensive list of the Law’s attributes.
• “Bind it about thy neck; writ it on the table of thy heart”: Kept as a direct biblical quote/allusion (Proverbs 3:3, 7:3).
• “Keep close to the Law, if thou wilt keep close to Christ”: Crucial Wesleyan connection.
• “Atoning blood, continually confirm thy hope”: Emphasizes the ongoing need for Christ’s work.
• “Righteousness of the law is fulfilled in thee” / “filled with all the fullness of God”: Kept as direct biblical quotes (Romans 8:4, Ephesians 3:19), showing the ultimate goal of holiness.
• IV.10: “Stand fast in the liberty wherewith Christ hath made thee free”: Kept as a direct biblical quote (Galatians 5:1).
• “Jewish ceremonies, from the guilt of sin, and the fear of hell”: Enumeration of basic Christian liberties.
• “Infinitely more, from the power of sin, from serving the devil, from offending God”: Emphasizes the greater freedom Wesley highlights.
• “Perfect freedom; thus to keep his law, and to walk in all his commandments blameless”: Wesley’s definition of true liberty.
• “Be not entangled again with the yoke of bondage”: Kept as a direct biblical quote (Galatians 5:1).
• “Abhor sin far more than death or hell; abhor sin itself, far more than the punishment of it”: A very strong, almost shocking, statement that prioritizes holiness above all else.
• “Look unto Jesus”: Kept as a core spiritual discipline (Hebrews 12:2).
• “Perfect Law, ‘the law of liberty;’ and ‘continue therein’”: Kept as a direct biblical quote/allusion (James 1:25).
• “Grow in grace, and in the knowledge of our Lord Jesus Christ”: Kept as a direct biblical quote (2 Peter 3:18).