_Sin is a self-injury._ There are three facts implied in these words: Firstly, _That man is capable of sinning._ This capability distinguishes man from the brute, and belongs to all moral beings. . . . It is our glory that we _can_ sin; it is our disgrace and ruin that we do so. Secondly, _That sin is something directed against God._ All the laws of man's being--physical, organic, intellectual, and moral--are God's laws, and violating of them is rebellion against heaven. Thirdly, _That sin against God is a wrong done to our nature._ This is true of all sin, physical as well as spiritual. We cannot violate the laws of physical health, without losing at the same time something of the life, elasticity, and vigour of the mind. That sin injures the soul admits of no debate: it is a patent fact written on every page of history, and proclaimed by the deep consciousness of humanity. From this unquestionable fact we may fairly deduce three general truths. I. _That God's laws are essentially connected with the constitution of man._ From this fact two things follow. (1.) That all sin is unnatural. (2.) That an evasion of the penalties of sin is beyond the power of the creature. II. _That God's laws are the expression of benevolence._ We wrong our souls by not keeping God's laws. Obedience to them is happiness. The voice of all Divine prohibitions is, "Do thyself no harm," the voice of all Divine injunctions is, "Rejoice evermore." We infer from this _fact_--III. _That God's laws should be studiously obeyed._ (1.) Right requires it. All God's laws are righteously binding upon the subject, and disobedience is a crime. (2.) Expediency requires it. A life of sin is a life of folly, for it must ever be a life of misery.--_Dr. David Thomas._ Verses 30-36. I. From the beginning, the welfare of man engaged the complacent regard of God our Saviour. He derived delight from the _material_ creation because it was to be subservient to man. II. We may therefore expect that all His communications and intercourse with us would be made to harmonise with our welfare also. We are warranted in expecting that all His communication with us will harmonise with the wants of our nature--that the means will be adapted to the end. Accordingly verses 35 and 36 imply that so perfect is that adaptation between the provisions of mercy and the necessity of man, that he who rejects them wrongs his own soul, that who receives them receives life. III. May we not infer that, even of this habitable part, He would rejoice in some spots more than in others, especially in such as are set apart for the diffusion of His truth and the promotion of His designs.--_Dr. J. Harris._ * * * * * * CHAPTER IX.