is in Jesus,? in which we find the following: ?God doth not will things because they are just, but things are therefore just because God so willeth them. What reasonable man but will yield that the being of the moral law hath no necessary connection with the being of God? That the actions of men not conformable to this law should be sin, that death should be the punishment of sin, these are the constitutions of God, proceeding from him not by way of necessity of nature, but freely, as effects and products of his eternal good pleasure.? This to make God an arbitrary despot. We should not say that God makes law, nor on the other hand that God is subject to law, but rather that God is law and the source of law.
Bowne, Philos. of Theism, 161 ? ?God?s law is organic ? inwrought into the constitution of men and things. The chart however does not make the channel. A law of nature is never the antecedent but the consequence of reality. What right has this consequence of reality to be personalized and made the ruler and source of reality? Law is only the fixed mode in which reality works. Law therefore can explain nothing. Only God, from whom reality springs, can explain reality.? In other words, law is never an agent but always a method ? the method of God, or rather of Christ who is the only Revealer of God. Christ?s life in the flesh is the clearest manifestation of him who is the principle of law in the physical and moral universe. Christ is the reason of God in expression. It was he who gave the law on Mount Sinai as well as in the Sermon on the Mount. For fuller treatment of the subject, see Bowen, Metaph. and Ethics, 321-344; Talbot, Ethical Prolegomena, in Bap. Quar., July, 1877:257-274; Whewell, Elements of Morality, 2:85; and especially E. G. Robinson, Principles and Practice of Morality, 79-108.
Each of the two last mentioned characteristics of God?s law is important in its implications. We treat of these in their order.
First, the law of God as a transcript of the divine nature. If this is the nature of the law, then certain common misconceptions of it are excluded, The law of God is
(a) Not arbitrary, or the product of arbitrary will. Since the will from which the law springs is a revelation of God?s nature, there can be no rashness or wisdom in the law itself.
E. G. Robinson, Christ. Theology, 193 ? ??No law of God seems ever to have been arbitrarily enacted, or simply with, a view to certain ends to be accomplished; it always represented some reality of life, which it was inexorably necessary that those who were to be regulated should carefully
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