God generally ; consequently this must be his meaning. 4. There is in fact no ground for the distinction in reference to this case ; because obe- dience to the divine command is always a moral act, whether that com- mand be z. positive one, or have its foundation in the reason and nature of things. 5. The whole context, and drift, and object of the epistle re- quire this interpretation. The works of the Jews and Gentiles of which he had been speaking were moral works ; the law which they had broken was the moral law ; it is that law which he proves can neither justify nor sanctify, which produces conviction of sin, which says, ' Thou shalt not covet,' which is 'holy, just, and good,' and which is exceeding broad. 6. The objections to Paul's doctrine all suppose the moral law to be here intended. In the sixth chapter the objection, which the apos- tle answers, is not that the neglect of the law of Moses must lead to licentiousness, but that if good works are not necessary to salvation, as the ground of our acceptance, men will live in sin. 7. What is here said of works of the law, is elsewhere said of works generally ; 2 Tim. 1:9, " Who hath saved us not according to (or on account of) our works ;" Tit. 3:5, " Not by works of righteousness which we have done, but according to his mercy he hath saved us ;" Eph. 2:9, " We are saved by faith, not by works ;" see Rom. 4 : 2, &c. &;c. This point has been dwelt on at greater length, because it is one of the hinges to the exposition of the epistle, and of the whole plan of the gospel.
Most of the arguments here mentioned are valid against the doctrine of many of the Catholic divines, that Paul has reference to works done before regeneration merely, and not to those which flow from a renewed heart. It is not Paul's doctrine that we are justified not by legal works, but by good works, for " the works of the law" include good works of every kind, works of righteousness, i. e. of the highest kind of excellence. Besides, this view of the subject is entirely inconsistent with the doctrine which the apostle is labouring to establish, viz. that the ground of the sinner's acceptance is not in himself; it is nothing sub- jective, no state of mind, no works of morality or form, nothing pro- duced in him or done by him, but something done for him, which he must accept, and on which he must rely.
For hy the law is the Icnowledge of sin. As the law was not designed or adapted for the justification of sinners, Paul briefly stated its real object and use. The law produces the recognition of sin in its true nature and consequences. It leads to the conviction of its exceeding turpitude, and desert of punishment. When the law has produced this result, it has prepared us for the reception of the gospel.