This he always does, and this he does on the present occasion.—­v. 5 and 6.  He does not, like a vehement polemic, say Jewish ceremonies and rules are all worthless, nor some ceremonies are worthless, and others essential; but he says, the root of the whole matter is charity.  If you turn aside from this, all is lost; here at once the controversy closes.  So far as any rule fosters the spirit of love, that is, is used lawfully, it is wise, and has a use.  So far as it does not, it is chaff.  So far as it hinders it, it is poison.

Now observe how different this method is from that which is called the sober, moderate way—­the via media.  Some would have said, the great thing is to avoid extremes.  If the question respects fasting—­fast—­only in moderation.  If the observance of the Sabbath day, observe it on the Jewish principle, only not so strictly.

St. Paul, on the contrary, went down to the root; he said, the true question is not whether the law is good or bad, but on what principle; he said, you are both wrong—­you, in saying that the observance of the law is essential, for the end of it is charity, and if that be got what matter how—­you, in saying rules may be dispensed with entirely and always, “for we know that the law is good.”

    I. The unlawful use, and
   II.  The lawful use of law.

 I. The unlawful use.

Define law.—­By law, Paul almost always means not the Mosaic law, but law in its essence and principle, that is, constraint.  This chiefly in two forms expresses itself—­1st, a custom; 2nd, a maxim.  As examples of custom, we might give Circumcision, or the Sabbath, or Sacrifice, or Fasting.

 Law said, thou shalt do these things; and law, as mere law,
 constrained them.  Or again, law may express itself in maxims and
 rules.

 In rules, as when law said, “Thou shalt not steal”—­not saying a word
 about secret dishonesty of heart, but simply taking cognizance of
 acts.

In maxims, as when it admonished that man ought to give a tenth to God, leaving the principle of the matter untouched.  Principle is one thing, and maxim is another.  A principle requires liberality, a maxim says one-tenth.  A principle says, “A merciful man is merciful to his beast,” leaves mercy to the heart, and does not define how; a maxim says, thou shalt not muzzle the ox that treadeth out thy corn.  A principle says, Forgive; a maxim defines “seven times;” and thus the whole law falls into two divisions.

   The ceremonial law, which constrains life by customs. 
   The moral law, which guides life by rules and maxims.

 Now it is an illegitimate use of law.  First.  To expect by obedience to
 it to make out a title to salvation.