Let us go from the region of facts that seem casual, to those facts that are invariable, which therefore involve what we call law. It will be seen at once that the truth or falsehood of a statement in this region is of more consequence. It is a small matter whether the water in my jug was frozen this morning; but it is a fact of great importance that at thirty-two degrees Fahrenheit water always freezes. Is it then a truth that water freezes at thirty-two degrees? The principle that lies at the root of it in the mind of God must be a truth, but to the human mind the fact is as yet only a fact. Call it a law if you will—a law of nature if you choose—that it always is so, but not a truth. It cannot be to us a truth until we discern the reason for its existence. Tell us why it must be so, and you state a truth. When we come to see that a law is such because it is the embodiment of a certain eternal thought, a fact of the being of God, the facts of which alone are truths, then indeed it will be to us, not a law merely, but an embodied truth. A law of God’s nature is a way he would have us think of him; it is a necessary truth of all being. When we say, I understand that law; I see why it ought to be; it is just like God; then it rises to a revelation of character, nature, and will in God. It is a picture of something in God, a word that tells a fact about God, and is therefore far nearer being called a truth than anything below it. As a simple illustration: What notion should we have of the unchanging and unchangeable, without the solidity of matter? If we had nothing solid about us, where would be our thinking about God and truth and law?