ATreatiseontheLawandtheGospel

byJohnColquhoun,D.D.

TableofContents

IntroductionAdvertisementTheLawofGodortheMoralLawinGeneralTheLawofGodasPromulgatedtotheIsraelitesfromMountSinaiThePropertiesoftheMoralLawTheRulesforUnderstandingArighttheTenCommandmentsTheGospelofChristTheUsesoftheGospel,andoftheLawinSubserviencetoItTheDifferencebetweentheLawandtheGospelTheAgreementbetweentheLawandtheGospelTheEstablishmentoftheLawbytheGospelTheBelieversPrivilegeofBeingDeadtotheLawasaCovenantofWorksTheHighObligationsunderWhichBelieversLieTheNature,Necessity,andDesertofGoodWorks

Introduction

The subject of this treatise is, in the highest degree, important andinterestingtobothsaintsandtosinners.Toknowitexperimentallyistobewiseuntosalvation,andtolivehabituallyundertheinfluenceofitistobeatonceholyandhappy.Tohavespiritualanddistinctviewsofitisthewaytobekeptfromvergingtowardsself-righteousnessontheonehandandlicentiousnessontheother;itistobeenabledtoasserttheabsolutefreenessofsovereigngrace,and,atthesametime,thesacredinterestsoftrueholiness.Without an experimental knowledge of and anunfeignedfaithinthelawandthegospel,amancanneitherveneratetheauthorityoftheonenoresteemthegraceoftheother.

The law and the gospel are the principal parts of divine revelation; orrathertheyarethecentre,sum,andsubstanceofalltheotherpartsofit.EverypassageofsacredScriptureiseitherlaworgospel,oriscapableofbeingreferredeithertotheoneortotheother.EventhehistoriesoftheOldandNewTestaments,asfarastheagencyofmanisintroduced,arebutnarrativesof factsdone inconformityor inopposition to themorallaw,anddone in thebeliefordisbeliefof thegospel.Theordinancesofthe ceremonial law, given to the ancient Israelites, were, for the mostpart,graftedonthesecondandfourthcommandmentsofthemorallaw;and in their typical reference they were an obscure revelation of thegospel. The precepts of the judicial law are all reducible tocommandmentsof themoral law, andespecially to thoseof the secondtable. All threatenings, whether in the Old or New Testament, arethreatenings either of the law or the gospel; and every promise is apromiseeitherof theoneor theother.EveryprophecyofScripture isadeclarationofthingsobscureorfuture,connectedeitherwiththelaworthe gospel, or with both. And there is not in the Sacred Volume oneadmonition, reproof,orexhortationbutwhat referseither to the laworthegospelorboth.If thenamancannotdistinguisharightbetweenthelaw and the gospel, he cannot rightly understand so much as a singlearticle of divine truth. If he does not have spiritual and justapprehensionsoftheholylaw,hecannothavespiritualandtransformingdiscoveriesof thegloriousgospel;and,ontheotherhand, ifhisviewofthegospeliserroneous,hisnotionsofthelawcannotberight.

Besides, if the speculative knowledge which true believers themselveshaveofthelawandthegospelissuperficialandindistinct,theywilloftenbeindangerofminglingtheonewiththeother.Andthis,asLutherinhiscommentaryonGalatianswellobserves,“dothmoremischiefthanman’sreasoncanconceive.”Iftheyblendthelawwiththegospelor,

which is the same thing, works with faith, especially in the affair ofjustification,theywill therebyobscurethegloryofredeeminggraceandpreventthemselvesfromattaining“joyandpeaceinbelieving.”Theywill,in a greater degree than can be conceived, retard their progress inholinessaswell21sinpeaceandcomfort.Butonthecontrary,iftheycandistinguishwellbetweenthelawandthegospel,theywillthereby,under

theilluminatinginfluencesoftheHolySpirit,beabletodiscernthe

glory of the whole scheme of redemption, to reconcile all passages ofScripturewhichappearcontrary toeachother, to trywhetherdoctrinesareofGod, tocalmtheirownconsciences inseasonsofmental trouble,and to advance resolutely in evangelical holiness and spiritualconsolation. In order, then, to assist the humble and devout reader instudyingthelawandthegospel,andinlearningtodistinguishsobetweenthemastoattainthoseinexpressiblyimportantobjects,Ishall,inhumbledependenceontheSpirit,consider:

First,thelawofGodingeneral;

Second, the law of God as promulgated to the Israelites from MountSinai.

Third,thepropertiesofthemorallaw;

Fourth,therulesforunderstandingrightlytheTenCommandments;

Fifth,Ishallendeavortoexplainthegospel;

Sixth, I shallpointout theusesof thegospel,andalsoof the law in itssubserviencetothegospel;

Seventh,itwillbepropertoconsiderthedifferencebetweenthelawandthegospel;

Eighth,theagreementbetweenthem;

Ninth,theestablishmentofthelawbythegospel,orthesubservienceofthegospeltotheauthorityandhonorofthelaw;

Tenth, thebeliever’sprivilegeofbeingdead to the lawasacovenantofworks,withanecessaryconsequenceofit;

Eleventh, I shall consider the great obligations under which everybelieverliestoperformevenperfectobediencetothelawasaruleoflife.

Twelfth,andlast,thenature,necessity,andrewardofgoodworks.

Advertisement

Theimmediatedesignofthefollowingtreatiseistopromoteconvictionofsin and misery in the consciences of sinners, and true holiness in theheartsandlivesofsaints.

Therecanbenoevangelicalholiness, eitherofheartorof life,unless itproceedsfromfaithworkingbylove;andnotruefaitheitherofthelaworof the gospel unless the leading distinctions between the one and theotherarespirituallydiscerned.Thoughintheexternaldispensationofthecovenant of grace the law and the gospel are set before us as oneundividedsystem,yetanimmutablelineofdistinctionisdrawnbetweenthem so that the works of the law cannot pass over to the gospel as aproperconditionoftheblessingspromisedinit,norcanthegraceofthegospelpassovertothelawasarecompensefortheworksofmenthereinprescribed.ToblendorconfoundthemhasbeenafatalsourceoferrorintheChristianChurch,andhasembarrassedmanybelieversnotalittleintheir exercise of faith and practice of holiness. Troubled consciencescannotordinarilybequietedunless thedoctrineof the gospel is rightlydistinguishedfromthatofthelaw.

Though to some readers there may appear in several passages of thefollowingworka redundanceofwordsand too frequenta recurrenceofthe leading sentiments, and even of the samemodes of expression; yetthe author cannot but hope that to others these will, in some degree,servetomakemymeaningmoreobviousanddeterminate.

As it has been my constant endeavor to render my subject easy andintelligibletocandidanddevoutreadersevenofthelowestcapacity,soitismyunfeigneddesirethatthisfeebleattempttopromotethefaithandholinessofbelieversmayobtain thegraciousapprobationof theDivineRedeemerand,byHisblessing,bemadesubservienttothegloriouscauseofevangelicaltruthandvitalgodliness.

JohnColquhounSeptember11,1815

TheLawofGod,ortheMoralLawinGeneral

Theterm“law”inScriptureistobeunderstoodeitherinanextendedorinarestrictedsense.

Initsextendedorlargeacceptance,itisusedsometimestosignifythefivebooks of Moses (Luke 24:44), at other times all the books of the OldTestament (John 10:34), sometimes the whole Word of God in theScriptures of the Old and the New Testament (Psalm 19:7), in someplaces the Old Testament dispensation as distinguished from the New(John 1:17), in others the Old Testament dispensation, as includingprophecies,promises, and typesofMessiah (Luke 16:16;Hebrews 10:1)andinseveralthedoctrineofthegospel(Isaiah2:3and42:4).

Initsrestrictedorlimitedsense,itisemployedtoexpresstherulewhichGodhasprescribedtoHisrationalcreaturesinordertodirectandobligethemtotherightperformanceofalltheirdutiestoHim.Inotherwords,it is used to signify the declared will of God, directing and obligingmankind todo thatwhichpleasesHim,and toabstain fromthatwhichdispleasesHim.

This,inthestrictandpropersenseoftheword,isthelawofGod;anditisdividedintothenaturallawandthepositivelaw.ThenaturallawofGod,or the law of nature, is that necessary and unchangeable rule of dutywhich is founded in the infinitelyholyandrighteousnatureofGod.Allmen, as the reasonable creatures of God, are, and cannot but be,indispensably bound to it. The positive law of God comprises those

institutionswhichdependmerelyuponHissovereignwill,andwhichHemight never have prescribed and yet His nature always continued thesame; such as the command not to eat of the forbidden fruit; thecommandduring theperiodof theOldTestamentdispensation to keepholy theSabbathofJehovah, theseventhdayof theweek,whichundertheNewTestamentisalteredtothefirstday;theceremoniallawgiventotheIsraeliteswhichprescribedtheritesofGod’sworship, togetherwithmany of the precepts of their judicial law; and the positive preceptsconcerningtheworshipofGodunderthegospel.

The dictates of God’s natural law are delivered with authority becausetheyare justandreasonable in theirownnatureprevious toanydivinepreceptconcerningthem,inasmuchastheyareallfoundedintheinfiniteholiness,righteousness,andwisdomofHisnature(Psalm3:7-8).Onthecontrary, the dictates of His positive law become just and reasonablebecausetheyaredeliveredwithauthority.Theformerare“holy,just,andgood,” and therefore they are commanded; the latter are commanded,andtherefore they are “holy, just, and good.”Those commandments ofGodwhichare founded in theholinessandrighteousnessofHisnatureare unalterable and perpetually the same; whereas these which arefoundedonthesovereigntyofHiswillareinthemselvesalterable,andHemay,byHisownexpressappointment,alterthemwheneverHepleases.But till He Himself alters them, they continue to be of immutableobligation(Matthew5:18).

Although the positive precepts ofGod are capable of being changed byHim,yetourobediencetothemisbuiltuponamoralfoundation.Itisamoral duty, a duty of perpetual obligation, to obey in all things therevealedwillofGod.ItwasuponamoralgroundthatChristasMediatorproceededwhenHe changed the seals of the covenant of grace, alteredtheSabbathfromtheseventhtothefirstdayoftheweek,andinstitutednew ordinances of worship and government for His Church. And it isuponthesamegroundthatweareboundtoobeythepositivecommandsofChristrespectingthoseordinances.

ThelawofGodstrictlytakenintheaspectswhichitbearsonmankindistobeconsideredinathreefoldpointofview:first,aswrittenontheheartofmaninhiscreation;second,asgivenundertheformofacovenantof

workstohim;andthirdasaruleoflifeinthehandofChristtheMediatortoalltruebelievers.

Section 1. The law as inscribed on the heart of man in hiscreation

God, in creating the first man, made him after His own moral image(Genesis 1:27). This image, as the Apostle Paul informs us, consists ofknowledge,righteousness,andtrueholiness(Colossians3:10;Ephesians4:24).God,then,createdmaninHisownmoralimagebyinscribingHislaw,thetranscriptofHisownrighteousnessandholiness,onman’smindand heart. The law of God is to be taken either materially, as merelydirecting and obliging the rational creature to perfect obedience, orformally,ashavingreceivedtheformofacovenantofworks.Nowitisthelaw not formally, but materially considered, that was inscribed on theheart of man in his creation. Man, therefore, as the creature of God,wouldhavebeenobligedtoperformperfectobediencetothelawinthisviewof it, thougha covenant ofworkshadneverbeenmadewithhim.This law,andsufficientpower toobey it,were included in the imageofGod, according to whichHe createdman (Ecclesiastes 7:29). Althoughthelaw,inthisviewofit,containednopositiveprecepts,yetitrequiredmantobelieveeverythingwhichGodshouldreveal,andtodoeverythingwhichHeshouldcommand(Deuteronomy12:32).

Since the firstman, onwhoseheart hisCreator had inscribed this law,wasnotconfirmed inrectitudeofnatureand life,andsowas fallible; itimpliedasanctionofeternalpunishmenttohim,asthejustrecompenseofhisdisobedience, ifheshouldatanytimetransgress it (Romans1:32and6:23).Isay,itimpliedthissanction,forasitwasneverdesignedbyGodtobeinthatsimpleformeitheraruleofdutytomanorofjudgmentto himself, and as Adam was not permitted to transgress till after thecovenantofworkswasmadewithhim,theredoesnotseemtohavebeenanyexpressthreateningofeternalpunishmentannexedtoit.Butthoughitimpliedapenalsanction,andthoughdisobediencetoitwoulddeserveeveneternaldeath,yetthereisnogroundfromtheScripturetoconcludethatapenalsanctionorathreateningofeternalwrathisinseparablefromit.Forglorifiedsaintsandconfirmedangels inheavenareallnaturally,necessarily,andeternallyboundtoperformperfectobediencetoitasthe

law of creation; but to affirm that they have a threatening of eternalpunishmentannexed to itwouldberashandunscriptural.The truth is,thereisnoplaceforapenalsanctionwheretherecannotbeapossibilityof sinning. Besides, if a threatening of eternal punishment wasinseparablefromthelawofcreation,truebelievers,whoareandalwaysmustbeunderthislaw,shouldinevitablyremainunderthatthreatening.AlthoughtheirjustificationfortherighteousnessofJesusChrist,receivedby faith and imputed byGod, is perfect and irrevocable, yet if, even inthatstate,theycommittedbutasinglesin,itwouldlaythemafreshundercondemnation to eternal wrath. And that would be contrary to theseconsoling passages of Scripture: “He that heareth My Word, andbelievethonHimthatsentMe,hatheverlastinglife,andshallnotcomeinto condemnation” (John 5:24). “There is therefore now nocondemnationtothemwhichareinChristJesus,whowalknotaftertheflesh,butaftertheSpirit”(Romans8;1).Indeed,ifapenalsanctionwereinseparable from the law of creation, believers would at once be bothjustifiedandcondemned.Forasallmen,consideredascreaturesofGod,aresubject tothe lawofcreation(Romans2:15),so this lawcannotbutforbid the smallest degree of sin, and cannot but require perfection ofobediencefromallbelieversaswellasallunbelievers. Itmaybeproperheretoremarkthatnomereman,evenbyperfectobediencetothelawinthat simple form, could ever have merited from God eternal life. Ittherefore implied no promise of eternal life, even no promise thatmankindshouldeverbeconfirmedunder itasaruleof life.Itwasonlywhenitreceivedtheformofthecovenantofworksthatapromiseoflifeeternal and, consequently, of confirmation in holiness and happiness,wasannexedtoit.

Thelaw,aswrittenontheheartofthefirstman,isoftencalledthelawofcreation,becauseitwasthewillofthesovereignCreator,revealedtothereasonablecreature,byimpressingorengravingitonhismindandheart.Tothislaw,soinlaidinthemindandheartincreation,astothenaturalinstinct andmoral rectitudeof the rational creature, everyperson, as areasonable creature, is indispensably bound. It obliges to perfect andperpetualobedience inallpossiblestatesof thecreature,whetherhebeonearth,inheaven,oreveninhell.SincemanisthecreatureofGod,andsince, in his creation, he was made in the image of God, he owes all

possible subjection and obedience to God, considered as his benignCreator.

Thesamelawisalsocalledthe lawofnaturebecause itwas founded intheholyandrighteousnatureofGod,andwasinterwovenwiththenatureofthefirstman;becauseitcorrespondsbothtothenatureofGodwhoistheauthorofit,andtothatofmanwhoissubjectedtoit;becausetoactaccording to this law is the same as to act naturally and reasonably;because writing it on the heart of Adam was so distinct, and theimpression of it on his naturewas so deep, that theywere equal to anexpressrevelationofit;becausethedictatesofthislawaretheverysamethatthedictatesofnaturalconscienceinthefirstmanwere;and,becausetheobligationtoperformperfectobediencetoitproceedsfromthenatureof God and lies on the nature of man. The knowledge which man ininnocencehadofthislawwascementedwithhisnature.

It is sometimes called themoral law, and is so called because it was arevelationofthewillofGodashismoralgovernortothefirstman,andwas the standard and rule of all theman’smoral qualities and actions;because,whileitwasmanifestedtohisreason,itrepresentedtohimthemoral fitness of all his holy inclinations, thoughts, words, and actions;because while it regulates the manners or morals of all men, it is ofperpetualobligation;andbecause it is summarily comprehended in theten commandments, which are usually called the moral law. The TenCommandmentsarethesumandsubstanceofit.Thereis,however,thisdifferencebetweenitandthem:initthereisnothingbutwhatismoral,butinthemthereissomethingthatispositive.

Theobligationof the lawofnature resultsboth from thenatureofGodandthenatureofman;andfromtherelationbetweenGodtheCreator,Proprietor, Preserver, Benefactor, and Governor of man, and man thecreature,theproperty,andthesubjectofGod.Theimmediategroundoftheobligationofthenatural lawuponmanis thesovereignauthorityofGod, or His absolute right to command the perfect obedience of man.This sovereign authority of the Lord flows from the infinitesupereminenceorsupremeexcellenceofHisnatureabovethenatureofman; fromHisbeing theCreatorofmanandman’sbeingHiscreature;fromHis being the Preserver and Benefactor ofman, andman’s being

dependentuponHim for life andall the comforts of life; and fromHisbeing, therefore, the sole Proprietor and sovereign Ruler of man, andman’sbeingHispropertyandinabsolutesubjectiontoHim.

Theobligationofthenaturallawuponmankind,then,asresultingfromthenatureofGodandfromtherelationsbetweenGodandman,issuchthatevenGodHimselfcannotdispensewithit.Itcannotceasetobindsolong as God continues to be God and man to be man—God to be thesovereign Creator and man to be His dependent creature. Since theauthority of that law is divine, the obligation flowing from it is eternaland immutable. It must continue forever without the smallestdiminution,andthatuponallmen,whethersaintsorsinners;atalltimes,fromthemomentofman’screationbeforethecovenantofworks,underthecovenantofworks,underthecovenantofgrace,andeventhroughalleternity. Man has no being, no life, no activity without God. So long,therefore, asman continues in existence, he is bound to haveno beingbutGod,andnoactivitybutsuchasisaccordingtoHiswill.

That fair copy of the natural law which had been transcribed into thenatureofthefirstmaninhiscreationwas,bythefall,muchobliterated;anditcontinuesstilltobe,inagreatdegree,defacedandevenobliteratedinthemindsofallHisunregenerateoffspring.And,indeed,ifitwasnotinagreatmeasureobliterated,whatneedcouldtherebeof inscribingitanewontheheartsoftheelect?Whatoccasionwouldtherebeforsuchapromiseas this: “IwillputMy laws into theirmind, andwrite them intheirhearts”(Hebrews8:10)?Whatnecessitycouldtherebeofwritingitin the Sacred Volume in order to make it known to men in allgenerations?Indeed,soobliteratedwasitthattheLordsawitnecessarytomakeitknowntoHispeoplebybothexternalandinternalrevelation.Butalthoughthisnatural lawinscribedontheheartofAdamwasmuchdefaced by the Fall, yet it was not wholly obliterated. Some faintimpressions or small relics of it remain still in the minds of all men.Indeed, with respect to its general principles and the immediateconclusionsobviouslydeduciblefromthem,itisnotandcannotbetotallyeffaced;butwithregardtosuchconclusionsasaremoreorlessremote,itis, by the darkness of themind and the depravity of the heart ofman,wholly perverted (Romans 1:21, 32). The general principles which, in

somemeasure,arestill inscribedonthemindsofmen,evenwheretheyhavenotthebenefitofthewrittenlaw,aresuchasthese:thereisaGod;thatGod is tobeworshipped; thatnoneare tobe injured; thatparentsought to be honored; that we should do to others what we wouldreasonablywishthattheywoulddotous;thatsuchgeneralprinciplesasthese are, still in some degree, engraven on the minds of all men, isevidentfromthesewordsofanapostle:“TheGentiles,whichhavenotthelaw,dobynaturethethingscontainedinthelaw.”Thisshowstheworkofthelawwrittenintheirhearts,theirconsciencealsobearingwitness,andtheir thoughts the meanwhile accusing or else excusing one another(Romans2: 14—15).The same is alsomanifest from the lawswhich, incountries destitute of the light of revelation, are commonly enacted forencouragingvirtueanddiscouragingvice,andforpreservingtherightsofcivil society.Men in heathen countries can have no standard for thoselaws but the relics of natural law, which all the descendants of Adambringwiththemintotheworld.

The remains of the law of nature in the minds of men are commonlycalled the light of nature, sometimes the light of reason. They are thedictates of natural conscience, and they contain thosemoral principlesrespectinggoodandevilwhichhaveessentialequityinthem.Thelawofnature,asengravenontheheartofAdaminhiscreation,shouldalwaysbedistinguishedfromthe lightofnatureasnowenjoyed.Theformer isuniformandstable,ofuniversalextent,andofperpetualobligation;thelatter, being that knowledge of the nature of God, and of their ownnature,aswellasofthedutiesresultingfromtherelationsbetweenthemwhich men since the fall actually possess, is greatly diversified in itsextentanddegree,according to theirdifferentopportunities, capacities,anddispositions.Insomepartsoftheworld,wherethelightofnatureisnotassistedbythelightofrevelation,itdoesnotappearsuperiortothesagacityofsomeoftheinferiorcreatures.Howfar,then,mustitbefrombeing sufficient toguidemen to truevirtueandhappiness;or toaffordthemintheirpresentdepravedstateproperviewsofthewisdom,power,justice,goodness,andmercyofGod!

Somuch for the lawofnature,which is the lawofGod in itsprimitive,simple,andabsoluteform.

Section2.ThelawasgivenundertheformofthecovenantofworkstoAdam

The law of creation, or the TenCommandments,was, in the form of acovenantofworks,giventothefirstAdamafterhehadbeenputintothegarden of Eden. It was given him as the first parent and the federalrepresentative of all his posterity by ordinary gene ration. An expressthreateningofdeath,andagraciouspromiseoflife,annexedtothelawofcreation,madeittoAdamacovenantofworksproposed;andhisconsent,which he as a sinless creature could not refuse,made it a covenant ofworksaccepted.As formed into a covenant ofworks, it is called by theApostle Paul “the law of works” (Romans 3:27), that is, the law as acovenant of works. It requires works or perfect obedience on pain ofdeath,spiritual, temporal,andeternal;and itpromises to themanwhoperforms perfect and personal obedience life, spiritual, temporal, andeternal. In the law, under the formof a covenant ofworks, then, threethings are presented to our consideration: a precept, a promise, and apenalsanction.

1.Aprecept requiringperfect,personal,andperpetualobedienceas thecondition of eternal life. The law of creation requires man to performperfect obedience, and says, “Do.' But the law as a covenant of worksrequires him to “do and live”—to do, as the condition of life; to do, inordertoacquirebyhisobedienceatitletolifeeternal.Thecommandtoperformperfectobediencemerelyisnotthecovenantofworks;formanwasandis immutablyandeternallyboundtoyieldperfectobediencetothe law of creation, though a covenant of works had never beenmadewith him. But the form of the command in the covenant of works isperfectobedienceastheconditionoflife.Thelawinthisformcomprisednot only all the commandments peculiar to it as the law of nature, butalsoapositivepreceptwhichdependedentirelyonthewillofGod.“TheLordGodcommandedtheman,saying,‘Ofeverytreeofthegardenthoumayestfreelyeat;butofthetreeoftheknowledgeofgoodandevilthoushaltnoteatofit;forinthedaythatthoueatestthereof,thoushaltsurelydie”(Genesis2:16-17).Thispositivepreceptwas,ineffect,asummaryofall the commandsof thenatural ormoral law:obedience to it includedobediencetothemall,anddisobediencetoitwasatransgressionofthem

all at once. The covenant of works, accordingly, could not have beenbroken otherwise than by transgressing that positive precept. Thecommand requiring perfect obedience as the condition of life boundAdam,andallhisnaturalposterity inhim,notonlyby theauthority ofGodhissovereignLordandCreator,butbyhisownvoluntaryconsent,toperformthatobedience.

Thenatural law,givenintheformofacovenantofworks,toAdamandallhisnaturaldescendants, required themtobelievewhatever theLordshould reveal orpromise, and todowhateverHe should command.Alldivine precepts, therefore, are virtually and really comprehended in it.“ThelawoftheLordisperfect”(Psalm19:7).ButifanyinstanceofdutyowedbymantoGod,inanyageofthechurch,werenoteitherdirectlyorindirectlycommandedinit, itwouldnotbeaperfectlaw.Butsinceit isperfect, all duties and, among others, the duties of believing andrepentingof sin are virtually commanded in it; they are required in itsfirst commandment (see the Westminster Larger Catechism, Question104). Adam, it is true, was not actually obliged by it to believe in aRedeemertill,afterhehadsinned,aRedeemerwasrevealedtohim.ButthesamecommandthatrequiredhimtobelieveandtrustthepromiseofGodhisCreatorrequiredhimalsotobelieveinGodhisRedeemerassoonasHeshouldberevealedandofferedtohim.NorwasAdamrequiredtorepent of sin before sinwas committed. But the same law that obligedhim to abhor, watch against, and abstain from all appearance of evilboundhimalsotobewailandforsakesinwheneverhefoundthathewasguiltyof it.Since theholy law isaperfect ruleof all internalaswell asexternalobedience,itcannotbutrequirefaithandrepentanceaswellasall other duties.Without them, no other performances can please God(Hebrews 11:6). Our blessed Lord informs us that faith is one of “theweightiermattersofthelaw”(Matthew23:23),andtheApostlePaulsaysthat“whatsoeverisnotoffaithissin”(Romans14:23).Unbelief,whichisa departing from the living God, is evidently forbidden in the firstcommandmentofthelaw.Faith,then,asIsaidalready,isrequiredinthesame command (Isaiah 26:4 and 1 John 3:23). And with regard torepentance,thoughneitherthecovenantofworksnorofgraceadmitsofit as any atonement for sin or any ground of title to life, yet on thesuppositionthatsinhasbeencommitteditisadutyenjoinedinthefirst

and,indeed,ineveryotherpreceptofthemorallaw.

Although the law in its covenant form requires of all who are under itsince the fall perfect obedience as the condition of life, and fullsatisfactionforsinintheirownpersons;andatthesametime,upontherevelationandofferofChristinthegospelasJehovahourRighteousness,commandsthemtobelieveinHimassuch;yet,asisthecaseinvariousother instancesofduty, it requires theoneof theseonlyonsuppositionthattheotherisnotperformed.Thelawasacovenantofworksrequiresthat allwhoare under it present to it, as the conditions of eternal life,perfectobedience and complete satisfaction for sin, either in their ownpersons or in that of a responsible surety. So long then as a sinner,unwillingtobeconvincedofhissinandhiswantofrighteousness,cleavestothelawasacovenant,andrefusestoacceptandpresentinthehandoffaith the spotless righteousness of the adorable Surety, that sinnercontinues “a debtor to do the whole law” (Galatians 5:3). He keepshimselfunderanobligationtodo, inhisownperson,all thatthelawinthatformrequires,andalsotosufferallthatitthreatens.Therighteouslaw, accordingly, goes on to use him as he deserves. It continues toproceedagainsthimwithoutthesmallestabatementofitshighdemands,requiring of him the complete payment of his debt both of perfectobedienceandof infinite satisfaction forhisdisobedience.As itacceptsnoobediencebut thatwhich isabsolutelyperfector fullyanswerabletoall itsdemands(Galatians3:10-11),sotheacceptanceofaman’spersonas righteous according to it will depend on the acceptance of hisobedience(Matthew5:18;Romans10:5).

InconsequenceofGod’shavingproposedthelawinitscovenantformtoAdam, and of Adam’s having, as the representative of all his naturaldescendants,consentedtoit,allthechildrenofmen,whiletheycontinueintheirnaturalstate,remainfirmly,inthesightofGod,underthewholeoriginal obligation of it— even those who, as members of the visiblechurch, are under an external dispensation of the covenant of graceremainunderallitsobligation(Romans9:31-32).Forthoughthelawinitscovenantformisbroken,yetitisfarfrombeingrepealedorsetaside.The obligation of this covenant continues in all its force, in time andthrougheternity,uponeverysinnerwho isnotreleasedfromitbyGod,

theotherparty.Theawfulconsequenceisthateveryunregeneratesinnerisboundatoncetoperformperfectobedience,andalsotoendurethefullexecution of the penal sanction. The preceptive part of that divinecontract continues to bind, both by its original authority and byman’sconsent to it;which consent isnomorehis to recall, unlesshe is freedfromhisobligationbytheothercontractingparty.Andnowthatthecurseofthecovenanthas,inconsequenceoftransgression,becomeabsolute,itbindsasstronglyaseventheprecept.

Thelaw,then,asacovenantofworks,demandsinthemostauthoritativemanner,fromeverydescendantofAdamwhoisunderit,perfectholinessofnature,perfectrighteousnessoflife,andcompletesatisfactionforsin.And none of the race of fallen Adam can ever enter heaven unless heeither answers these three demands perfectly in his own person, oracceptsbyfaiththeconsummaterighteousnessofthesecondAdam,who“is the end of the law for righteousness to everyone that believeth”(Romans10:4).

2. In the lawasa covenantofworks there isalsoapromise,agraciouspromise of the continuance of spiritual and temporal life and, in duetime, of eternal life. This promise, which flowed solely from infinitebenignity and condescension in God, wasmade, andwas to have beenfulfilled, toAdam and all his natural posterity, on condition that he astheir representativeperfectlyobeyed theprecept.Thatapromiseof lifewasmadetothefirstAdam,andtoallhisnaturaldescendantsinhim,oncondition of his perfect obedience during the time of his probation isevident; for the Lord Jesus said, “If thou wilt enter into life, keep thecommandments” (Matthew 19:17). Again, “This do and thou shalt live”(Luke 10:28). The Apostle Paul also says, “Moses describeth therighteousnessWhichisofthelaw,thatthemanwhichdoeththosethingsshall live by them” (Romans 10:5). The promise of life to Adam as therepresentative of his posteritywas implied in the threatening of death.When the Lord said to him, “In the day that thou eatest thereof, thoushaltsurelydie”(Genesis2:17),itimplied,“Ifthoueatnotofit,thoushaltsurely live.”Besides, the tree of life,whichwas one of the seals of thatcovenant,servestoevincethesamething.ItsealedthepromiseoflifetoAdamaslongashecontinuedtoperformperfectobedience.

ItisevidentthattheinfinitelygreatandsovereignCreatorcouldbeundernoobligationstoman,thecreatureofHispower,butsuchasarosefromthe wisdom, goodness, and faithfulness of His own nature. It wastherefore free to Him whether He would still, by absolute authority,commandmantoobeyHim,orenterintoacovenantwithmanforthatpurpose;whetherafterperfectobediencetoHislawHewouldgivemaneternallifeorannihilatehim;andwhether,ifitshouldpleaseHimtogiveit,Hewouldbestow itonconditionofman’sobedience,ormakea freegrantofittohim,andconfirmhimintheeternalenjoymentofit,asHehasdone elect angels. It depended solelyupon thewill ofGodwhethertherewould be a covenant at all containing a promise of eternal life toman,and, ifapromiseof it,whetherthatpromisewouldbeabsoluteorconditional. The promise of eternal life uponman’s perfect obedience,then,flowedentirelyfromthegoodpleasureandfreegraceofGod.HadAdamfulfilledtheconditionoflifeinthefirstcovenant,theLord,insteadof having been a debtor to him for his obedience, would have been adebtor only to His own grace and faithfulness in the promise. It ismanifest, then, that there could have been no realmerit in the perfectobedienceofman,norsomuchasthesmallestproportionbetweenitandthe promised reward. If Adam had performed the condition of thatcovenant,hecouldnothaveexpectedeternallifeuponanygroundexceptthis:thatGodhadgraciouslypromiseditonthatcondition.

Thepeculiarformofthecovenantofworks,orthatwhichdistinguishesitfromeveryothercontract,doesnotconsistintheconnectionbetweentheprecept and the promise; but, in the manner of that connection.Obedience to the precept is made to give a contractual title to the lifepromised. Eternal life is made so to depend on personal and perfectobedience, that without this obedience, that life cannot be obtained; itcannot be claimed on any other ground. But if the obedience beperformed,thelifepromisedbecomesdue,invirtueofthecovenant.Thisbeing the manner of the connection, between the precept and thepromise, of the first covenant; when this covenant was broken, thatconnection was as far as ever, from being dissolved. Eternal life,according to the covenant, will still follow upon perfect, personal, andcontinual obedience. It still continues true, “That the man who doeththose things shall live by them.” But since no such thing as perfect

obedience,istobefoundnow,amonganyofthesonsofmen;nomancanhavea title to life,according to thepromiseof thatcovenant.Thus, thelawhasbecomeweak,notbyanychangeinitself;butbecausemenhavenotyieldedperfectobediencetoit.Thereasonwhyitcannotnowjustifyaman in the sight of God or satisfy him with eternal life is because hecannotsatisfyitwithpersonalandperfectobedience.

Although eternal lifewas, in the covenant ofworks, promised toAdamandhisposterityonconditionofhisperfectobedience,andthatonly,yetaman is to be counted a legalist or self-righteous if,while he does notpretendthathisobedienceisperfect,heyetreliesonitforatitletolife.Self-righteousmenhave,inallages,setasideasimpossibletobefulfilledbythemthatconditionofthecovenantofworkswhichGodhadimposedon Adam, and have framed for themselves various models of thatcovenantwhich,thoughtheyarefarfrombeinginstitutionsofGod,andstanduponterms lower thanperfectobedience,yetareof thenatureofthe covenantofworks.TheunbelievingJewswho sought righteousnessbytheworksofthelawwerenotsoveryignorantorpresumptuousastopretend to perfect obedience.Neither did those professedChristians inGalatiawhodesiredtobeunderthelaw,andtobejustifiedbythelaw,ofwhom the apostle therefore testified that they had “fallen fromgrace”(Galatians 5:4), presume to plead that they could yield perfectobedience. On the contrary, their public profession of ChristianityshowedthattheyhadsomesenseoftheirneedofChrist’srighteousness.ButtheirgreaterrorwasthattheydidnotbelievethattherighteousnessofJesusChristalonewassufficienttoentitlethemtothejustificationoflife; and therefore they depended for justification partly on their ownobedience to the moral and ceremonial law. It was this, and not theirpretensions to perfect obedience, that the apostle had in viewwhen heblamed them for cleaving to the law of works, and for expectingjustificationbytheworksofthelaw.Byrelyingforjustificationpartlyontheirownworksofobediencetothemoralandceremoniallaws,they,astheapostleinformedthem,werefallenfromgrace;Christhadbecomeofnoeffecttothem.Andtheywere“debtorstodothewholelaw”(Galatians5:3-4).Bydependingforjustificationpartlyontheirimperfectobedienceto the law, they framed the law into a covenant of works, and such acovenantofworksaswouldallowforimperfectinsteadofperfectworks;

andbyrelyingpartlyontherighteousnessofChrist,theymingledthelawwith the gospel andworkswith faith in the affair of justification. Thusthey perverted both the law and the gospel, and formed them forthemselvesintoamotleycovenantofworks.

The great design of our apostle, then,was to draw themoff from theirfalse views of the law; to direct them to right conceptions of it in itscovenant form in which it can admit of no personal obedience as aconditionoflife,butsuchasisperfect—andsotodestroytheirlegalhopeaswellastoconfutetheirwrongnotions.Bythereasoningsoftheapostleupon this subject, it ismanifest that every evangelical, aswell as everylegal,workofours isexcludedfromformingeventhesmallestpartofaman’srighteousnessforjustificationinthesightofGod.Itisevidentthatevenfaithitselfasaman’sactorwork,andsocomprisedintheworksofthe law, is thereby excluded from being any part of his justifyingrighteousness (see the Confession of Faith XI:I). It is one thing to bejustified by faithmerely as an instrument bywhich aman receives therighteousnessofChrist,andanothertobejustifiedforfaithasanactorworkofthelaw.Ifasinner,then,reliesonhisactingsoffaithorworksofobediencetoanyofthecommandsofthelawforatitletoeternallife,heseekstobejustifiedbytheworksofthelawasmuchasifhisworkswereperfect. If he depends, either in whole or in part, on his faith andrepentancefor a right to anypromisedblessing, he thereby so annexesthatpromisetothecommandstobelieveandrepentastoformthemforhimself into a covenant of works. Building his confidence before Godupon his faith, repentance, and other acts of obedience to the law, heplacestheminChrist’ssteadashisgroundsofrighttothepromise;andsohedemonstrateshimself to be of theworks of the law, and so to beunderthecurse(Galatians3:10).

3. Last, in the law as a covenant of works, there is moreover a penalsanction,anexpressthreateningofdeath:spiritual,temporalandeternal.Thisdreadfulthreateningwasannexedtothepositivepreceptnottoeatofthetreeof theknowledgeofgoodandevil,ascomprehendingall theprecepts of the natural ormoral law. “Of the tree of the knowledge ofgoodandevil, thoushaltnoteatof that: for in theday that thoueatestthereof, thou shalt surely die” (Genesis 2:17). “The soul that sinneth, it

shall die” (Ezekiel 18:4). Seeing the natural law was promulgated toAdam— who though a holy creature was yet a mutable creature, andliabletofallawayfromGod—notonlywasapromiseofeternallifeincaseofobedience,butathreateningofeternaldeathincaseofdisobedience,addedtoit.Thusitwasturnedintoacovenantorlawofworks,ofwhichthe law of the ten commandments was, and is still, the matter.Accordingly, in its covenant form, it not only says to everymanwho isunderit,“Dothinandlive,”but,“Dothisordie;dothisonpainofdeathinallitsdreadfulextent.”Thislawofworkshasatwofoldpower:apowertojustifypersonsiftheyyieldperfectobedience,andapowertocondemnthemifinthesmallestinstancetheydisobey.ItsaidtoAdam,anditsaysto everydescendantofAdam, “If youoffendbut inone instance, dyingyoushalldie.”Itistoeverysinnertheministrationofcondemnationandofdeath.Thatawfulsanctionis foundedinthe justiceofGod,andisasmuchaccordingtoHismindandwillasthepreceptofthelawitself.Hismind and will are unchangeable; consequently, no sooner did manbecomeasinnerthanhebecamesubjecttothefirstandtheseconddeathwhich divine justice and faithfulness were bound to see inflicted uponhim.Onesingletransgressionhasforevercuthimofffromallpossibilityofattaininglifebythelaw.Andsinceallhavesinned,consequently,“bytheworksof the lawshallnoflesh livingbe justified.”The lawofworkshas pronounced all the race of Adam guilty, has condemned them toeternal punishment, and has notmade the smallest provision for theirdeliverance.

That penal sanction annexed to the law of the covenant was mostreasonable. There were indeed many other motives which might haveinducedAdam to continueobedient, but ashewasnaturally amutablecreature, and as yet was only in a state of probation, his Creator hadsufficient reason to be jealous of him. The Lord, therefore, in order toguardHis grace and condescension from being despised and trampledon, annexed such a penalty toHis righteous law as, if duly considered,shouldservetoterrifymanfromviolating

His gracious covenant. Death, especially spiritual and eternal death,could not but appear to Adam, whose knowledge and holiness wereperfect,tobeofallobjectsthemosthorrible.Nothingcouldappearbetter

calculated todeterhim from transgressing the covenant than the awfulconsideration that, as hewas already bound by the precept to performperfect obedience, sohe should, ifhedisobeyed,be as firmlyboundbythecursetosufferendlesspunishment.Besides,thepunishmentofdeathinall itsdreadful extent andduration is nomore than the smallest sinagainst the infinite Majesty of heaven justly deserves. It is due to thesinner; and immutable justice requires that everyman should have allthatisduetohim.“Thewagesofsinisdeath”(Romans6:23).

It isevident, then,thatthepromiseof life incaseofobedience,andthedenunciationofdeathintheeventofdisobedience,annexedtothelawofcreation,madeittoAdamacovenantofworksproposed.Nothingfurtherwas necessary to complete this covenant with him, as the head andrepresentativeofhisnaturalposterity, thanhisconsenttoeachof thosearticles. Since he was created in the image of God, he could not butdiscernclearlytheequityandadvantageof thatdivinecovenant,andsoapproveandconsenttoit.Hisconsentingtoit,accordingly, ishintedinthesewordsofEvetotheserpent:“Wemayeatofthefruitofthetreesofthegarden;butofthefruitofthetreewhichisinthemidstofthegarden,Godhathsaid,‘Yeshallnoteatofit,neithershallyetouchit,lestyedie’”(Genesis 3:2-3). Adam then consented to the precept, promise, andthreateningof the first covenant.And inhis consent to it, aswell as inGod’sapprobationofthetenorofit,theformalobligationofitconsisted;sofarasthatwasaddedtothepreviousobligationsunderwhichhelay,bythelawofcreation.Inconsentingtotheprecept,heboundhimselftoperfect obedience as the condition of eternal life to himself and hisposterity, as well as to believe whatever God should afterwards reveal,andtodowhateverHeshouldcommand.Byconsentingtothepromise,heagreedthathewouldhaveeternallifeonnootherconditionthanthatofpersonalandperfectobedience;andthathewouldneverhaveeternallifeunlessheperformedandperseveredinsuchobedience.Inconsentingtothethreateningincaseofdisobedience,heboundhimselftorenounce,inthatevent,allhispretensionstolifebythatcovenant;andheobligedhimself to suffer the full execution of the penalty denounced. By thusapprovingofandconsentingtothatproposedcontract,theformofitwascompleted; and the obligations of it became so firm that the onecontractingpartycouldnotretractwithouttheconsentoftheother.

Since Adam, in consenting to the penal sanction of the first covenant,boundhimselfandhisnaturalposteritynevertohaveeternallifebutonconditionofhisperfectobedience;andsincehefailedinthisobedience,andsofellwithallhisnaturaldescendantsunderthebegunexecutionofthepenalty,nosinnerunderthatbrokencovenantisboundbyittoseeketernal life by his own performances. The penalty of the covenant towhichAdam, as the representative of his posterity, consented is by histransgressionnowbecomeabsolute; thepenaltybinds theunregeneratesinnerasfirmlyasdoesthepreceptitself.Instead,then,ofobliginghimtoseeketernallifeforhisobedience,itbindshimtosuffereternaldeathforhisdisobedience.Hisconsent in the firstAdamto thepenalty,he isnotatlibertytorecallunlessheisreleasedbyGod,theothercontractingparty.He is therefore as firmly bound, according to the constitution ofthe covenant, to endure the full execution of the penalty, unless GodHimself delivers him from it, as to yield perfect obedience to thecommand.Thecurseofthelawissobounduponhimthatitwouldbeasecondbreachofthecovenant,toseektoeludetheexecutionofit,solongashedesirestocontinueunderthatcovenant.Buttoseeketernallifebyhis own righteousness is to try to elude that execution. No obligationthereforeliesonasinnerunderthecovenantofworkstoseeketernallifeforhisownobedience:on thecontrary, it isutterlyunlawful forhimtoattempt this. That very contractwhich affordedman,while innocent, aprospectoflife,nowthatheisguiltydebarshimfromallexpectationofit.Thecovenantofworksleftinnocentmanatlibertytoexpectlifeuponhisperfectobedience,butdidnotobligehimtoseek iton thatground,butonlyonthegroundofthefaithfulnessofGodinthepromiseinwhichHegraciouslyannexedeternal life toperfectobedience (Matthew19:16-17).Andif itdidnotoblige innocentmantoseek lifeonthegroundevenofperfectobedience,howcanitbindguiltymantoseekitontheaccountofimperfectobedience?Thelawasacovenant,indeed,leavesthesinneratliberty,nay,itcommandshimtoreceivetherighteousnessofthesecondAdamofferedtohiminthegospel,andtoseekaswellastoexpecteternallifeon thegroundof thisconsummaterighteousness.But so longashecontinuestorejectthisrighteousnessthelawcontinuesitsobligationonhim, both to perform perfect obedience and to suffer the Infiniteexecution of the curse. The connection established by the covenantbetweenperfectobedienceandlife,andbetweenthesmallestinstanceof

disobedience and death, is immutable and eternal. And therefore nosinnercanotherwisebedeliveredfromthebondofthatcovenantthanbyreceiving and presenting to the law of it the perfect and gloriousrighteousness of the second Adam, which answers fully all its highdemands (Romans 10:4 and 7:6). If he labors to escape the deaththreatened, and to procure the life promised in it, by his ownrighteousness, his labor is to no purpose but to increase his guilt andaggravatehiscondemnation(Romans9:30-32).

BeforeIconcludethissection,itmaybepropertoremarkthatthemorallaw,intherevelationwhichisgivenofitinScripture,isalmostconstantlysetforthtousinitscovenantformasproposedtothefirstAdam.AnditappearsthattheinfinitelywiseandholyLordGodhasleftitonrecordinthatforminorderthatsinnersofmankindmightbeconvincedbyitnotonlyof their sinfulnessandmiseryunder thedominionof it,butof theutterimpossibilityoftheireverobtainingjustificationandeternallifebyanyrighteousnessoftheirown(Romans3:20).

Section3.ThelawinthehandofChristtheblessedMediatorasaruleoflifetoalltruebelievers

Theauthorityandobligationof the lawofnature,which is the sameasthelawoftheTenCommandments,beingfoundedinthenatureofGod,the

AlmightyCreatorandsovereignRulerofmen,arenecessary,immutable,and eternal. Theywere the same before the law received the form of acovenantofworks;thattheyare,afterithasreceivedthisform;andthatthey are, and will continue to be, after it has dropped this form. It isdivested of its covenant form to all who are vitally united to the lastAdam,whohavecommunionwithHiminHisrighteousness,andwhoareinstatedinthecovenantofgrace.Butthoughitistothemwhollydenudedof itscovenantform,yet ithas lostnothingof itsoriginalauthorityandobligation.Nowthatitistakeninunderthecovenantofgrace,andmadethe instrument of government in the spiritual kingdom of Christ, itretainsalltheauthorityoverbelieversthat,asacovenantofworks,ithasoverunregeneratesinners.Itisgiventobelieversasaruletodirectthemtoholyobedience.IthasthesovereignandinfiniteauthorityofJehovah

asaCreatoraswellasaRedeemertoafforditbindingforce.Hisnatureisinfinitely,eternally,andunchangeablyholy;andthereforeHislaw,whichisatranscriptofHisholiness,mustretaininvariablyandeternallyallitsoriginal authority (Leviticus 11:44; 1 Peter 1:15-16). The law as a rule,then, is not anewpreceptive law, but the old law,whichwas from thebeginning,issuedtobelieversunderanewform.

This law issues to trueChristians fromChrist, the gloriousMediator oftheNewCovenant,andfromGodastheirCreator,Proprietor,Benefactor,and covenant God. It proceeds immediately from Jesus Christ, theblessedMediatorbetweenGodandmen.Itistakeninunderthecovenantofgrace,and, in thehandofChrist, theMediatorof thatcovenant, it isgiventoallwhobelieveinHim,andwhoarejustifiedbyfaith,astheonlyruleof theirobedience.TheApostlePaulaccordinglycalls it “the lawofChrist”(Galatians6:2).ItisalawwhichChristhasclearlyexplained,andwhich He has vindicated from the false glosses of the scribes andPharisees;HisnewcommandmentwhichHehasgivenandenforcedbyHisownexample,andwhoseobligationon the subjectsofHis spiritualkingdom He has increased by His redemption of them from theirbondagetosinandSatan.ItisalawwhichHe,accordingtothepromiseofHisgracious covenant inscribesbyHisHolySpiriton theirhearts; alawtoowhichHecallsHisyoke,andwhich,incomparisontothelawofworks,isalightandeasyyoke(Matthew11:29-30).

While the law as a rule of life to believers is issued forth immediatelyfrom Christ to them, it proceeds at the same time from God as theirsovereign Lord, their Creator, Proprietor, and covenant God. God theFathersaidconcerningMessiah,“BeholdIhavegivenHimforawitnessto thepeople,a leaderand commander to thepeople' (Isaiah 55:4).Allthe sovereign authority of the Father, the Son, and the Holy Spirit is,according to the everlasting covenant, vested in Him as God-man,Mediator,andKingofZion.InExodus23:21,JehovahgivesthissolemnchargetotheIsraelites, in reference toMessiah, theuncreatedAngelofthecovenant:“BewareofHimandobeyHisvoice,provokeHimnot;forMynameisinHim.”ItisasifHehadsaid,“Myessence,Mysovereignty,Myauthority,Mylaw,areinHim,yea,allthefullnessoftheGodheadisinHim;andinHimonlywillobediencetoMylawbeacceptabletoMe.”

The name of the Father is so in Him that His voice in the law is theFather’s voice, for it follows in verse22, “But if thou shalt indeed obeyHisvoice,anddoallthatIspeak.”TothesamepurposetheApostlePaulsaidofhimselfthathewas“notwithoutlawtoGod,butunderthelawtoChrist”(1Corinthians9:21).Tobe“notwithoutlawtoGod”canmeannoless than tobeunder the lawofGod.Therefore, tobeunder the lawofChrist is the same as to be under the law of God. Believers, by beingunderthelawasaruleinthehandofChrist,or,whichisthesamething,bybeingunderthelawtoChristareunderthelawofGod.Whentheyareunder the lawof theTenCommandmentsas the lawofChrist, theyareunder it as enforcedby all the sovereignauthority ofGod.The originalauthorityof themoral law isnot in thesmallestdegree lessenedby thebeliever’sreceptionof itnotasthe laworcovenantofworks,butasthelaw of Christ standing in the covenant of grace. Its original obligationproceeding from the infinite authority of the adorable Trinity isinseparable fromit,andcannotpossiblybe in the least impaired,by itsbeingconveyedtobelieversbyandfromtheLordJesus.ForHe,equallywiththeFatherandtheHolySpirit, is, inHisdivinenature, theeternalJehovah,“theMostHighoveralltheearth.”HeisGodoverall,andtheCreatorof“allthings...thatareinheaven,andthatareonearth,visibleandinvisible”(Colossians1:16).HeisalsointheFather,andtheFatherisinHim(John14:11).AsGod’sauthority to judge isnot lessenedbyHishavingcommittedalljudgmenttotheSon,soHisauthoritytocommandisnot,andcannotbe,intheleastdiminishedbyHishavinggivenChristforacommandertothepeople.

ThattheholylawofGodshouldbegiventobelieversinandthroughtheMediator,andnot immediatelybyGodHimself, isnecessary.When thedivinelawwasatfirstgiventoman,hewasthefriendofGod,andsohecouldreceivethelawimmediatelyfromHiminamannerconsistentbothwiththehonorofGodandthesafetyofhisownsoul.Butnowthatmanhas sinned against the Lord and has become an object of His infinitewrath,andthatGodhasassumedthecharacterofanoffendedSovereignand an avenging Judge; now that the law as a covenant of works hasbecomethedreadfulinstrumentofdivineindignationonaccountofsin,theguiltysinnercannotregardeitherGodorHisrighteouslawbutasanobjectofthegreatestterrortohim.Itwasrequisite,then,thataMediator

shouldinterposebothbetweentheoffendedLawgiverandthesinner,andalsobetweentheviolatedlawandthesinnerwho,bysatisfyingthejusticeoftheone,andbyansweringthedemandsoftheother,mightobtainfreeaccessfortheguiltycriminaltoboth.

OutsideofChristtheblessedMediator,aholyGodcannot,withthesafetyofHishonor,haveanydealingwithasinfulcreature;butinandbyChristHecan,consistentwithHisowninfinitehonor,andthatofHisholylaw,issue forth His commandments to believers and receive their sincereobedience.Accordingly,thegreatMediator,havingadmittedbelieverstocommunion with Himself in His surety-righteousness, writes by HisSpirit the law on their hearts, and in His Father’s name makes it theinstrumentofHisgovernmentofthemandtheruleoftheirdutytoHim.Andasthesamelawiscalled“thelawofnature,”becauseinHiscreationitwasinlaidinthenatureofthefirstman,soitmaybecalled“thelawofrenewednature”becauseinthehandofChrist,andasstandingunderthecovenant of grace, it is interwoven with the new nature of all who are“createdagaininHimtogoodworks.”SinceitisonlyinChrist,then,thatthe offendedMajesty of heaven can giveHis holy law to a sinner, andsince it is only inChrist that a sinner canwith safety receive and obeysuchalaw,itmaywellbecalled“thelawofChrist.”ConsideredasthelawofChrist’sjustified,sanctified,andpeculiarpeople,itisnotthelawofanabsoluteGod,orofGodoutofChrist,butthelawofGodinChrist.Werebelieverstokeepthemorallawonlyasthelawofnature,andwithoutanyrelation to theMediator, theirobediencewouldbebutnatural religion;weretheytoobeyitmerelyasacovenantofworkstheirobediencewouldbebutlegalrighteousness;butwhentheyobeyitinitsrelationtoChristandthecovenantofgrace,theirconformityofheartandlifetoit istrueholiness,acceptabletoGodbyJesusChrist(1Peter2:5).

Thepreceptsof the lawasa ruleof life to trueChristiansare the samewiththoseofthelawasacovenantofworks,andtheyrequirethesameperfectionofobedience.TheTenCommandmentsarethepreceptsofthedivinelaw,bothasacovenantofworkstotheunregenerateandasaruleofduty to the saints.Butwhile theyare issued tobelieverswithall thesovereign authority that originally belonged to them, the obligationsunderwhichbelieverslietoyieldobediencetothemaregreatlyincreased

bythegraceoftheRedeemerandthemerciesofredemption.Ifthesaintsareobligedascreatures,theyarestillmorefirmlyboundasnewcreaturesto keep those commandments. If they were formerly under firmobligationstoobey them in their covenant formas thepreceptsofGodout of Christ, they are now under additional obligations to yieldobediencetothemasthecommandsofGodastheirownGodandFatherinChrist.Doesthegracedisplayedinthefirstcovenantobligeallwhoareunderthatcovenanttoperformperfectobedience?Theexceedingrichesof grace in the second covenant lay all who are instated in it underadditionaltiestogiveperfectobedience.Ifsinnersunderthecovenantofworksarebound toyieldperfectobedience for life;believerswithin thebond of the covenant of grace are under still higher obligations toperformperfect obedience from life, and for the glory ofHimwho, byfulfillingalltherighteousnessofthelawinitscovenantform,hasmeritedeternallifeforthem.Thelawasarule,then,enforcedbyallthesovereignauthority of God, both as Creator and Redeemer, requires believers toperformnotsincereobedienceonly,butperfectandperpetualobedience.ThegreatRedeemergivesthishighcommandtoallHisredeemed:“Beyetherefore perfect, even as your Father which is in heaven is perfect”(Matthew 5:48). Accordingly, real believers, instead of resting satisfiedwith sincere obedience to that law, consider their want of absoluteperfectioninobedienceastheirsin,andbewailitassuch.

TrueChristians,andnoneelse,areunderthelawasaruleinthehandofChrist.TheApostlePaulexhortedthebrethreninthechurchesofGalatiathus: “Bear ye one another’s burdens, and so fulfill the law of Christ”(Galatians 6:2). The endearing relations in which believers stand toChrist, and to God in Him, as well as the inestimable blessings ofsalvation conferred on them, and the exceeding great and preciouspromisesgiventhem,allrequireandenforce theirobligationtoaboundinholyobediencetothelawasarule(1Peter2:4and5:9;Titus2:11-14;2 Corinthians 7:1). Believers, before the incarnation of Christ, were asmuchunderthebindingforceofitasbelieversnoware(Luke1:73-75).

ThegreatdesignofGod in giving this law in thehandofChrist toHispeople is not that by their obedience to it they may procure forthemselvesarighttoeternallife,butthatitmaydirectandobligethemto

walkworthy of their unionwithChrist, of their justification inHim, oftheir legal title to and begun possession of life eternal, and of GodHimself as their God in Him. Their conformity of heart and life to itscommands,insteadofprocuringtheirtitletosalvation,isaprincipalpartof their salvation already begun, and a necessary preparative for theconsummationofitthrougheternity(Hebrews12:28;1Peter2:9).

The lawasaruleof life tobelievers,especially in thisviewof it, isverydifferentfromthelawasacovenantofworks.Thepreceptofthelawasacovenant is“Doandlive,”but thecommandof the lawasarule is“liveanddo”; the lawofworkssays, “Dooryoushallbecondemnedtodie,”but the law in the hand of Christ says, “You are delivered fromcondemnation; therefore do.” The command of the former is “Doperfectlythatyoumayhavearighttoeternallife,”butthatofthelatteris,“Youalreadyhavebegunpossessionofeternallife,aswellasthepromiseof the complete possession of it, therefore do in such a manner as toadvancedailytowardperfection.”Bytheformer,amaniscommandedtodoinhisownstrength;

but by the latter he is required to do in the strength that is in ChristJesus.TheLordJesussays to everybeliever, “Mygrace is sufficient foryou; My strength is made perfect in weakness; therefore do.” Thecommandments of the law, both as a covenant and as a rule, arematerially,butarenotformally,thesame.

Althoughthelawasaruleofdutytobelieversrequiresperfectobediencefrom them; yet it admits of God’s accepting their sincere obedienceperformedinfaith,thoughitisimperfect.ItadmitsofHisacceptingthisobedience,notindeedasanypartoftheirjustifyingrighteousness,notasthefoundationofHisacceptanceoftheirpersonsasrighteous,butasthefruit and evidence of their being vitally united to His beloved Son asJehova,theirRighteousness,andoftheirbeingalreadyacceptedinHim(Ephesians1:6;Hebrews13:16).

Sincetruebelieversarealreadyirrevocablyinterestedinthecovenantofgrace, intherighteousnessofChrist,andinthefavorofGod;andsincetheyhave inChrist,andonthegroundofHisrighteousness imputedtothem,acompletesecurityagainsteternaldeathandafulltitletoeternal

life; the law as the law ofChrist has no sanction of judicial rewards orpunishments. Ithasnopromiseof eternal lifeor threateningof eternaldeath annexed to it. The form of the covenant of works, indeed, iseternallybindingonallwholiveanddieunderthatviolatedcovenant,butbecause Christ, as last Adam, has answered all the demands of it forbelievers,theyaredeliveredfromthelawinthatform(Romans7:4-6).

The law which believers are under is the law of Christ, and of God inChrist,whichhasnopromiseofeternallifetothemfortheirobediencetoit.Thepromiseofeternallifetothesaintsisthepromiseofthecovenantofgraceorthegospel,andnotofthelaw,asaruleofduty.Eternallifeispromisedto themnot inconsiderationof theirsincereobedience to thelawasaruleoflife,butonaccountofChrist’sperfectobediencetoitasacovenantofworksreceivedbyfaithandimputedbyGod.Itispromisedtothemnotasarewardofdebtfortheirsincereobedience,butas“thegiftof God through Jesus Christ .our Lord” (Romans 6:23). TherighteousnessofJesusChristimputedtothemgivesthemaperfecttitletolife;theyarealreadyheirsofit,“andjointheirswithChrist.”Theyhavebegunpossessionofit,andhavethegraciouspromiseofthegospelthattheyshall,induetime,attaintheperfectandeverlastingpossession.

There is therefore no need that a promise of eternal life should beannexed to the law as a rule of duty, to be fulfilled to believers on thegroundoftheirobediencetothatlaw.And,indeed,itcannotbeannexedto it; for since the law as a rule cannot require less than perfectobedience,andsincebelieverscannotinthis lifeyieldperfectobedienceto its precepts, it cannot justify them or promise life to them for theirobedience.Neithercantheybegintoperformevensincereobediencetoituntil,inunionwithChrist,theyarealreadyjustifiedandfullyentitledtolifeeternal.Accordingly,weare informedinScripturethatbelieversarejustifiedbygrace,andbynolaworworkofalaw,whetheritisofthelawasacovenantorthelawasarule.“ThatnomanisjustifiedbyalawinthesightofGod, it isevident”(Galatians3:11),and“Christ isbecomeofnoeffectuntoyou,whosoeverofyouarejustifiedbyalaw”(Galatians5:4).“Thereforeweconcludethatamanisjustifiedbyfaith,withoutthedeedsof a law” (Romans 3:28—the original word used for “law” in thesepassages, I have taken liberty to translate literally so that the apostle’s

meaningmayappearmoreclearly).Nopromiseof life, then, ismadetothe sincere obedience of believers to the law of Christ; otherwise theirtitletolifewouldbefoundednotentirelyontherighteousnessofChristimputedtothem,butpartly,ifnotwholly,onworksdonebythemselves.

As no promise of eternal life belongs to the law as a rule of duty tobelievers, sono threatening of eternal death belongs to it.Not that thelaw considered as a covenant of works is stripped of its sanction; thepenalsanctionofitinthatform,iseternalandmustbeeternallyenduredbyallwhodieunder it.Butbecause thewholepenal sanctionof itwaswhollyenduredbyChrist—theSuretyof thosewhobelieveonHim,andbecauseHisinfinitesatisfactionforalltheirsinsisplacedtotheiraccount—thatlaw,beingsatisfied,cannotnowcondemnthem.Andasthelawinitscovenantformcannotcondemnthem,orrequirefromthemadoublepaymentforthesamedebt;neithercanthelaw,inthehandofChrist,asarule.Nodivinelawcancondemnthem.“Thereisnownocondemnationto themwho are in Christ Jesus” (Romans 8:1). Believers are perfectlyandirreversibly justified; and therefore, though their iniquities deserveeternal wrath, yet they can nomoremake them actually liable to thatwrath. It is the peculiar privilege of believers only, who are alreadyjustified, and so set forever beyond the reach of condemnation, to beunder the law in the hand of Christ. Butwere a threatening of eternaldeath annexed to the law as a rule in His hand, every time that thebeliever transgressed this law it would lay him anew undercondemnation; and as he everymoment falls short of perfection in hisobedience,hemust inevitablybeeverymomentundercondemnationtoeternal wrath. But, instead of this, he always continues in a state ofjustification and “never comes into condemnation.” “Whom God didpredestinate, themHe also called; and whomHe called, themHe alsojustified;andwhomHejustified,themHealsoglorified....WhoshalllayanythingtothechargeofGod’select?ItisGodthatjustifieth;whoishethat condemneth?” (Romans 8:29-30, 34). “Their sins and theiriniquities,willIremembernomore”(Hebrews8:12).Thoughthelawasaruleofduty,then,standingunderthecovenantofgraceastheinstrumentbywhichtheLordJesusrulesthesubjectsofHisspiritualkingdom,haslost nothing of its original authority to direct and bind them, even toperfectobedience,yet ithasnopromiseofeternal life to themfor their

obedience, and no threatening of eternal death for their disobedience.Therefore, as the law in its covenant form can neither justify norcondemn believers, so neither can the law as a rule of life (LargerCatechism,Question97).

But though the law as a rule of duty to believers has no sanction ofjudicial rewards and punishments, yet it has a sanction of graciousrewards andpaternal chastisements.A promise of gracious rewards, orrewardsofgrace,tobelieversinthewayoftheirobedienceisannexedtothelawinthehandofChrist.Inordertodisposeandencouragethemtoobedience,Godpromises,onChrist’saccount,graciousrewardstothem,suchasthe lightofHisgraciouscountenance, sensibleandcomfortablecommunionwithHim,peaceandjoyintheHolyGhost,theassuranceoftheirpersonal interest inChrist, freedomfromtroubleofmind,hopeintheirdeath, anddegreesof glory in eternity, correspondingprobably tothedegreeoftheirholyactivityintime(Psalms19:11;2Corinthians1:12;2Timothy4:7-8).

To the lawasa rule in thehandofChristbelongsalsoa threateningofpaternalchastisements.Inordertodeterbelieversfromdisobedience,aswell as to promote in them themortificationof sin, theLord threatensthat,althoughHewillnot cast them intohell for their sins, yetHewillpermithell,asitwere,toentertheirconsciences;thatHewillvisitthemwith a series of outward afflictions; that He will deprive them of thatsensible communionwithHimwhich they sometime enjoyed; and thatHewillafflictthemwithbitternessinsteadofsweetness,andwithterrorinstead of comfort (Psalms 89:30-33; 1 Corinthians 11:30-32; Hebrews12:6—11).Thesechastisementsare,toabeliever,nolessawful,andmuchmore forcible restraints from sin than even the prospect of vindictivewrathwouldbe.Afilialfearofthemwilldomoretoinfluencehimtothepracticeofholinessthanalltheslavishfearsofhellcando.Afear,lestheshouldbedeprivedofthatsweetnessofcommunionwithGodwithwhichhe is favored, will constrain him to say to his lusts, as the fig-tree inJotham’s parable, “Should 1 forsakemy sweetness, andmy good fruit,andgotobepromotedoveryou?ShallIleavethespiritualdelightwhichIhave had in communionwithmyGod and Savior, and have fellowshipwithyou?”Orif,forhisiniquities,heisalreadyunderthedreadfulfrowns

ofhisheavenlyFather,hisrecollectionofthecomfortwhichheformerlyenjoyed,andofwhichhe isnowdeprived,willmakehimsay, “Iwillgoandreturntomyfirsthusband;forthenwasitbetterwithmethannow”(Hosea2:7).

It is plain that no sanction but this is suitable to the happy state ofbelievers.They,inunionandcommunionwiththeblessedRedeemer,arejustified, adopted, sanctified, and instated in the covenant of grace, inwhichthey“shallneverperish,buthaveeverlastinglife.”Solong,indeed,astheyareimperfectinholiness,andtheirtemperandpracticesubjectinchange,suchpromisesandthreateningsarenecessary.Butitismanifestthattheirnecessity isoccasionedbytheremaindersofsin in thesaints,whorequire tobe treatedaschildrenunderage. It isnecessary in theirstateofimperfectionthattheybeinfluencedtoobediencebythepromisesand threatenings of the lawofChrist; for though their being excited toobedience by these promises and threatenings is neither servile norslavish, yet it is childish. It is not suitable to the state of one who has“come to the measure of the stature of the fullness of Christ.” Whenbelievers become perfect, they will perform obedience as freely as theangels in heaven do, without being in the least influenced to it bypromises or threatenings. And the nearer they come to perfection inholiness, themorefreeanddisinterestedwill theirobediencebe.Butaslong as they are in a state of imperfection, it is their duty, in order toadvanceinholiness,tohaverespectintheirobediencetowhatthelawofChrist promises and threatens to them. Promises of gracious rewards,andthreatsofpaternalchastisements,properlybelongtothecovenantofgrace,whichhasnoproperpenaltyratherthantothelawasarule.Theyare implied in the blessings promised in that covenant, or at least aremeansofaccomplishingthepromisesofit.But,seeingthelawasaruleisreceived into the covenant of grace as the instrument of Christ’sgovernmentofHisspiritualsubjects,thosepromisesandthreatsmaybesaid,thoughnotwithstrictpropriety,tobelongorbeannexedtothelawinthatform.

It appears evident from what has been said that though the TenCommandmentsare thesubstanceof the lawofnature,yet theydonotcontainthewholeofthislaw.Thelawofnature,inscribedontheheartof

maninhiscreation,hadapenalsanction.Althoughapenalsanction,asisevident from the caseof glorified saintsandconfirmedangels,whoareandwhowillremaineternallyunderthelawofnature,isnotinseparablefromthatlaw,yetsuchasanctionbelongstoit.

The devout and attentive reader may hence discern the differencebetween heathen morality, pharisaic righteousness, and true holiness.Heathenmoralityisexternalobediencetothelawofnature,andmaybetermed “natural religion.” Pharisaic righteousness is hypocriticalobediencetothelawasacovenantofworks,andisusuallycalled“legalrighteousness,”or “theworksof the law.”Trueholiness is spiritualandsincereobedience to the lawas a rule of life in thehandof theblessedMediator, and is commonly called “evangelical holiness,” or “truegodliness.”Truebelievers are the only personswho obey the law in itsrelationtoChristandtothecovenantofgrace;andtheiractsofobediencearetheonlyspiritualsacrificesacceptabletoGodbyJesusChrist(1Peter2:5). The holy Lord God does not account Himself glorified by anyobediencefromthesonsofmenunlessthatwhichtheyperformtoHimisin Christ. For it is the will of the Father, the Almighty Creator andsovereignRuleroftheworld,thatallmenshouldhonortheSon,evenasthey honor Himself; and that “every tongue should confess that JesusChristisLord,tothegloryofGodtheFather.”

Itmaybejustlyinferredfromtheprecedingdoctrinethatthedistinctionofthedivinelaw,especiallyintothelawasacovenantofworksandasaruleof life, is a very importantdistinction. It is, as theattentive readerhasseen,a scripturaldistinction;and it isnecessary in thehandof theSpirittoqualifybelieversforunderstandingclearlythegraceandgloryofthe gospel, as well as the acceptablemanner of performing every dutyrequiredinthelaw.Todistinguishtrulyandclearlybetweenthelawasacovenantandthelawasaruleis,asLutherexpressedit,“thekeywhichopens the hidden treasure of the gospel.” No sooner had the Spirit oftruthgivenLutheraglimpseofthatdistinctionthanhedeclaredthatheseemed to be admitted into Paradise, and that the whole face of theScripture was changed for him. Indeed, without a spiritual and trueknowledge of that distinction, aman canneither discern, nor love, norobeyacceptablythetruthas it is inJesus.Nay, if the lawasacovenant

were not to be distinguished from the law as a rule in the hand of theMediator,itwouldinevitablyfollowthatbelieversarestillunderthelawas a covenantofworks; that theyought still to regardGodnot as theirgraciousGodandFather,butastheirangryandavengingJudge;andthattheirsinsarestilltobeconsideredastransgressionsonlyofthecovenantof works, and as rendering them, notwithstanding their justification,actually subject to the curse and revenging wrath of God—contrary toScripture(Romans6:14,7:1-6,and8:1-2)andtoourConfessionofFaith(XIX:1,6).

Asanevidencethatallunregeneratepersonsareunderthedominionofthelawasacovenantofworks,thenaturalbentoftheirheartsinalltheirviews respecting themeans of salvation is to theway of that covenant.They all desire to be under the law of works. All who have embracedeitheroneoranotherofthefalsereligionsthatareintheworldagreeatleastinthisprinciple:Itisbydoingthatmenaretolive.Hence,whentheLordopenstheeyesofamantoseethathorriblegulfofsinandmiseryintowhich the firstAdamplungedhim,he is strongly inclined to exerthimselffordeliveranceinthewayofthecovenantofworks.Hestruggleshardtoforsakehissinsandtoperformhisduties,hopingthatbyhisownperformanceshewillbecomesorighteousastopacifythewrathofGodandtoprocureforhimselfeternallife.Ah,ignorant,proud,vainattempt!This,however,heresolutelypersistsindoinguntilheismadetodespairof ever being able to procure salvation for himself in the way of thatcovenant.Indeed,thisnaturalbentofthedepravedhearttowardthewayof the law as a covenant, together with deep ignorance of the highdemandsofthelawinthatform,isthesourceofalltheself-righteousnessthatisintheworld.TotakesinnersofffromthistoacordialrelianceonlyontherighteousnessofthesecondAdamforalltheirtitletosalvation,isaspecialpartoftheHolySpirit’sworkinconvictionandconversion;andtodo it requires a greater exertion ofHis almighty power than even tocreateaworld.

Fromwhat has been said, wemay also see that there are two sorts ofsinnerswhooffendmoreespeciallyagainstthelawinitscovenantform,namelylegalistsandantinomians.Legalists,ontheonehand,transgressagainstitbyseekingtobejustifiedbytheirownpretendedobedienceto

it. Antinomians, on the other hand, offend against it by despising thedivine authority and obligation of it. The former transgress against theformof the lawasacovenantbydependingontheirownobedience forjustification; the latter offend against the matter of it, or the TenCommandments,asvestedwithalltheinfiniteauthoritywhichbelongstoit, by disregarding that high authority. Legalists contend that believersareunderthelawevenasitisthecovenantofworks;antinomians,onthecontrary,assertthatbelieversarenotonlynotunderitasacovenant,butnot under it even as a rule of duty. These two assertions are notmorecontrarytooneanotherthantheybotharetothetruthasitisinJesus.IntheScriptures,weareinformedthat,believersaredeliveredfromthelawasacovenantofworks,butthattheyareunderit,anddelighttobeunderit, as a rule of life. Indeed, to affirm that they are freed from it in itscovenantformimpliesthattheyareunderitinanotherform.

Does the law in its covenant form command every sinner under itwhohears the gospel to believe and repent? Then it is of inexpressibleimportancetoeverysinnertobelievethatitdoes.Ifthelawasacovenantofworksdoesnotrequireofeverysinnerunder itwhohearsthegospelfaithandrepentance, itwill follow that faithand repentance, asactsorworks,cannotbeexcludedfrombeinggroundsofasinner’sjustificationinthesightofGod,sinceonthatsuppositiontheycannotbedenominatedworksofthelaw.Underthischaracter,allthesinner’sworksofobedienceare, in Scripture, excluded frombeing causes of his justification beforeGod(Galatians2:16).Doubtless, if themoral law,or lawasa covenant,takenintotheadministrationof thecovenantofgrace,doesnotrequirefaithandrepentance, then theremustbeanew law tocommand them.Besides, if faith and repentance, which, as some have said, contain allthatisnecessarytosalvation,arecommandedonlybyanewandgospellaw, then the moral law is unnecessary—and so a wide door will beopened to gross antinomianism. Sinners, then, are commanded by themorallawasacovenant,andbynootherlaw,tobelieveandrepent;andsaintsarecommandedbythemorallawasaruleoflife,andbynoother,toadvanceintheexerciseoffaithandrepentance.

To conclude, is it so that themoral law has lost nothing of its originalauthority andobligationbybeing, to believers, divested of its covenant

form?Then the supposition that the sovereign authority ofGod in it islaid aside, or that the original obligation of it is, in the least degree,weakenedby itsbeing issued tobelievers as the lawofChrist is utterlygroundless. Such a supposition reflects great dishonor on the gloriousMediator;forisnotourLordJesus,equallywiththeFatherandtheHolySpirit, “Jehovah, the Most High over all the earth?” Does not all thefullnessoftheGodheaddwellinHimbodily?IsnotthenameorinfiniteauthorityofGod inHim? Is itnotbyHim thatall thingswere created,and that they all consist?How then is it possible that the original andinfiniteauthorityofthedivinelawcan,inthesmallestdegree,belessenedbyits issuing to truebelievers fromHimwho isGodoverall, thegreatGodourSavior?

TheLawofGodasPromulgatedtotheIsraelitesfromMountSinai

After the Israelites, the peculiar people of God had, during their longcontinuanceandgrievousbondageinEgypt,becomegrossly ignorantofthe precepts and penalties of His righteous law, He graciouslycondescended to reveal it to them in express terms, and with awfulsolemnity,fromMountSinai.

In this publication of His law to them, He summed it up in tencommandments;andthereforeitiscommonlycalled“thelawoftheTenCommandments.WhileitislargelysetforthandexplainedinthewholeWordofGod,itisbrieflycomprehendedintenwordsorcommandments(Deuteronomy10:4).ItwasGodinthepersonoftheSonwho,fromthetop of Mount Sinai, spoke these words. For we read that the ProphetwhomJehovahwastoraiseuptothechildrenofIsraeloftheirbrethrenlike unto Moses, was “the angel who spake to him in the MountSinai'(Acts7:38).AndtheApostlePaulsaid,“SeethatyerefusenotHimthat speaketh,”namely “Jesus theMediatorof theNewCovenant, for iftheyescapednotwhorefusedHimthatspakeonearth,muchmoreshallnot we escape if we turn away from Him that speaketh from heaven”(Hebrews12:25-26).After theSonofGodhad, in thehearingof all theassemblyofIsrael,spokenthose

commandmentsoutofthemidstofthefire,Hewrotethemontwotabletsof stone.Moses informs us that “the tables were written on both theirsides;that,ontheonesideandontheother,theywerewritten”(Exodus32:15).Theywerefilledwithwritingonbothsides inorder,perhaps, toteachusthatwhenthislawiswrittenontheheartsofbelieverstheyaresanctifiedwholly(1Thessalonians5:23),andthatnothingmustbeeitheraddedtothewordsofthelawortakenawayfromthem.ItisremarkablethattheTenCommandmentswere,bythefingerofGod,writtenontables

ofstonetwice.

AfterthefirsttwotableshadbeenbrokenbyMosesbeneaththemount,the Lordwas graciously pleased to write on two other tables the samewordsthatHehadwrittenonthefirst(Exodus34:1).Hiswritingof thelawtwice,withoutthesmallestvariation,andthatontablesofstone,wasdoubtless intended to represent to us, as well as to the Israelites, theimmutableauthority,andeternalobligationofthatlaw.Whenthemorallaw was promulgated to Israel from Mount Sinai or Horeb, we areinformedthatitwasgiventhemintheformofacovenant.Mosessaidtothem, “The Lord our God made a covenant with us in Horeb”(Deuteronomy 5:2). “Take heed unto yourselves, lest ye forget thecovenantoftheLordyourGod,whichHemadewithyou”(Deuteronomy4:23).Hence, thetablesofstonearecalled“thetablesof thecovenant,”andthewordsengravenonthem“thewordsofthecovenant.”

TheTenCommandments,accordingly,werepublishedfromSinaiintheformofacovenant,or federal transaction.TheSinaic transactionwasamixed dispensation. In it, the covenant of grace was repeated andpublished; thecovenantofworkswasawfullydisplayed in subserviencethereto;andanationalcovenantbetweenGodandtheIsraeliteswasalsomadeasanappendagetothecovenantofgrace.Accordingly, the lawoftheTenCommandmentswasthencepromulgatedbytheSonofGod,thegloriousMediator,asaruleoflifetobelieversinamannersuitedtothecovenant of grace. The same law was repeated and displayed to theIsraelites in the formof thecovenantofworks;and itwaspublished tothem as the matter of a national covenant, or covenant of peculiarity,betweenGodandthem.Ishallendeavorbrieflytoconsiderthemorallawineachoftheseviews.

Section 1. The Covenant of Grace, and of the TenCommandments,astheruleofdutytobelieversaccordingtoit,aspublishedfromMountSinai

Thecovenantofgrace,bothinitselfandintheintentionofGod,wastheprincipalpartoftheSinaitransaction.Itwasthereforepublishedfirst,asappearsfromthesewordsintheprefacetothecommandments:“IamtheLord thy God.” These gracious words, in which Jehovah exhibited

Himself to the Israelites as their God, were spoken to them as Hispeculiar people, the natural seed of Abraham, and as typical of allHisspiritualseed (Galatians3:16-17).To thisgraciousofferorgrant,whichJehovahmadeofHimself to themas theirGodandRedeemer, theTenCommandmentswereannexedasaruleofdutytothemasHisprofessedpeople,andespeciallytotruebelieversamongthemasHisspiritualseed.InvirtueofHishavingengagedtoanswerforthemallthedemandsofthelawasacovenantofworks,Herepeatsandpromulgates it tothemasaruleoflifeinthecovenantofgrace.Insteadofsayingtothem,“KeepMycommandments, so that Imay become your God,” on the contrary Hesaid to each of them, “I am the Lord thy God, therefore keep Mycommandments.”

Thisisnottheformofthelawasitisthecovenantofworks,buttheformof itonlyasthe lawofChrist,andasstandinginthecovenantofgrace.But more particularly that, in the Sinaic transaction, the covenant ofgrace, with the law annexed to it as a rule of life, was repeated anddelivered to the Israelites appears evident to me from the followingconsiderations:

1.TheTenCommandmentsarefoundedonthesewordsofthepreface:“IamtheLordthyGod,whichhathbroughttheeoutofthelandofEgypt,out of the house of bondage” (Exodus 20:2). The inestimable privilegehereexhibitedismadethefoundationofthedutyrequired.Jehovah,theSon of God, and the Messenger of the covenant of grace, spoke thosewords to the members of His visible church, the natural posterity ofAbraham. He declares that He is their God by virtue of this covenantmadewithAbraham:“IwillestablishMycovenantbetweenMeandthee,andthyseedafterthee,tobeaGoduntothee,andtothyseedafterthee'(Genesis17:7).HealsoaffirmsthatHeistheirGodwhohasbroughtthemoutofthelandofEgypt,accordingtothepromiseHemadetoAbrahamwhen, in themostsolemnmanner,He renewed thecovenantwithhim.“Afterwards shall they come out with great substance” (Genesis 15:14).He first avouches Himself to be their God and Redeemer, and thencommands them to perform all their duties toHim. This was the veryformofHiscovenantwithAbraham.“TheLordappearedtoAbram,andsaid unto him, ‘I am the Almighty God; walk before Me, and be thou

perfect’”(Genesis17:1).ItisasifHehadsaid,“IamaGodall-sufficientforyou,bothtoupholdandprotectyou,andtoprovideallgoodthingsforyou.Walk therefore before My face and be perfect.” But the covenantmadeandrenewedwithAbraham,andalsowithIsaacandJacob,wasthecovenant of grace—a covenant to be believed and embraced by faith.When the covenant made with the Israelites at Sinai was afterwardsrenewedwiththeminthelandofMoab,wearetolditwasinorder“thattheLordmightbeuntothemaGod,asHehadsworntotheirfathers,toAbraham,toIsaac,andtoJacob”(Deuteronomy29:12-13).Thecovenantof grace, then, which had been made with Abraham was the verycovenant thatwasexpressed in thepreface to theTenCommandments,and repeated from Mount Sinai to the Israelites. Besides in the Sinaitransaction, Jehovah exhibitedHimself to Israel not only as their GodandRedeemer, but as aGodwhopromised to forgive iniquity (Exodus34:7), to circumcise theheart to loveHim(Deuteronomy30:6), to takethemforHisinheritance,toleadthem,instructthem,andkeepthemasthe apple of His eye (Deuteronomy 32:9-10), and to dwell and walkamong them (Exodus 29:45-46; Leviticus 26:12). These clearly arepromisesofthecovenantofgrace.

2.TheywithwhomJehovahcovenantedatSinaiarecalled inScripture“thepeopleofGod,”uponwhomHewastohavemercy(Hosea2:23),apeculiar treasure toHim above all people (Exodus 19:5),His firstborn,precious in His sight and honorable (Exodus 4:22), and the seed ofAbraham, to whom the promises were made (Galatians 3:16). ThesedescriptionsofancientIsrael,givenofthemasapeopleincovenantwithGod,referevidentlytothecovenantofgrace.

3.GodcommandedthatthetwotablesofstoneonwhichHehadwrittentheTenCommandments a second timebe laid in the ark.Accordingly,after the first two tables—whichhadbeenhewn aswell as engraven byGod Himself—had been broken beneath the mount, the second tables,whichwerehewnbyMoses, the typicalmediator,weredeposited in theark(Deuteronomy10:3,5).Thisrepresentedthatafterthedivinelawasacovenant ofworkshadbeenbroken, itwas to be fulfilled byChrist thetrueMediator,andtobelaidupasfulfilledandhonoredinHim(Isaiah42:21). Because the fulfilling of the law written on those tables, by

obedienceandsuffering,wastheproperconditionoflifeinthecovenantof grace made with the second Adam, as the representative of Hisspiritualseed(Matthew3:15),theyarecalled“thetablesofthecovenant,”and the ark in which they were deposited is called “the ark of thecovenant”(Hebrews9:4).Andbecausethelawasaruleoflife,inwhichJehovahtestifiedHiswill toHispeople,waswrittenon them, andalsobecausetheywereatestimonyofHisgraciouscovenantwiththatpeople,theyarecalled“thetwotablesoftestimony”(Exodus31:18),andthearkinto which they were put is called “the ark of the testimony” (Exodus25:22).

Moreover,thetablesofthelawinthearkwerecoveredandhiddenbythemercy seat or propitiatory cover. This prefigured that the violated lawshould be so covered by the divine Surety, who was to fulfill all therighteousnessofitforbelievers,soasnevertoappearagaintocondemnthem(Romans8:33-34).ItwasaftertheLordhadrenewedthecovenantofgracewiththebelievingIsraelitesthatHesaidtoMoses,“ComeuptoMeintothemount,andbethere;andIwillgivetheetablesofstone,andalaw,andcommandmentswhichIhavewritten,thatthoumayestteachthem”(Exodus24:12).Itwasafterthat,too,thatHecommandedMosestomakethearkandthemercyseat inordernotonlytokeepthetablessafe,but to cover and remove the formof the covenantofworkswhichhadbeenengraveduponthecommandmentssothatbelieverswouldnolonger perceive it. And it was also after that solemn transaction thatMoseswasenjoinedto layupthetables inthearkandunderthemercyseat.This signified that as the arkwith themercy seatwas an eminenttype of Christ, so the law is in Christ to believers, and in His hand isissued forth as from the mercy seat to them, or from God as pacifiedtowardthem.Itismanifest,then,thatthecovenantofgrace,withthelawannexedtoitasaruleoflife,waspublishedfromMountSinai.

4.ThesamealsoappearsevidentifweconsiderthatthecovenantmadewiththeIsraelitesatSinaicouldnotbethecovenantofworks.Godcouldnot consistently, either with His own honor or with the nature of thecovenantofworks,renewormakeagainthatcovenantwithpersonswho,bybreakingitinthefirstAdam,hadalreadysubjectedthemselvestothepenaltyofit.Hecould,indeed,displayitinitsterrorbeforecondemned

sinners,butcouldnotagainmakeitwiththem.NeithercouldHerenewitwith the Israelites in particular without disannulling the covenant ofgracemadewithAbrahaminwhichHegraciouslypromisedtobeaGodtohim,and tohis seedafterhim; for a future covenantofworksmadewith the seed of Abraham would annul the former covenant of gracemadewith him as their representative. But this covenantwas not, andcouldnotbe, annulledby the transaction at Sinai; for theApostlePaulsaysthat“thecovenant thatwasconfirmedbeforeofGod inChrist, thelaw,whichwasfourhundredandthirtyyearsafter,cannotdisannul,thatit should make the promise of none effect” (Galatians 3:17). Since thecovenantmadewiththeIsraelitesatSinai,then,didnotandcouldnotsodisannul the covenant of grace made with Abraham and his seed,especially his believing seed after him, as to make the promise of noeffect, it could not be the covenant of works. It was, therefore, thecovenantofgracethatwasrepeatedandofferedtohisposterityonthatsolemnoccasion;anditwasthe law,standinginthatgraciouscovenantastheruleoftheirobedience,thatwaspromulgatedtothem,

5.ThatinthetransactionatSinaithecovenantofgracewaspublishedtothe Israelites is also evident from this: that afterMoses had taken thebookof thecovenantandread it in theaudienceof thepeople,he tookhalf of the blood of the sacrifices, which had on that solemn occasionbeenslain,andsprinkleditonthepeopleandsaid,“Behold,thebloodofthe covenant,which theLordhathmadewithyou, concerningall thesewords” (Exodus24:8).An apostle informsus thatMoses, on that greatoccasion,sprinkledthebookofthecovenantwiththebloodaswellasallthepeople (Hebrews 9:19). Itwould seem that he laid the book on thealtarbeforehesprinkledthealtarwiththeotherhalfof theblood.Nowaccording to the same apostle, it was the first Testament, or OldTestamentdispensationofthecovenantofgracethatwasthusdedicatedwith thebloodof the sacrifices (Hebrews9:18-20). Itwas therefore thecovenant of grace, according to the Jewish dispensation of it, that wasdelivered from Mount Sinai. Moreover, the blood sprinkled by MosestypifiedthebloodofChrist;andthesprinklingofthat,bothonthealtarand on the people,was figurative of the sprinkling of this: both on thealtarofIlisdivinenatureforthesatisfactionofjustice,andonHispeoplefor the justification of their persons and the sanctification of their

natures.But itwas theNewTestamentdispensationof the covenant ofgrace thatIhebloodofChristconfirmed,which is thereforecalled“thebloodoftheeverlastingcovenant”(Hebrews13:20),anditisaccordingtothecovenantofgrace,andthatonly,thatthebloodofJesusissprinkled,eitherforpardonorforpurification.

6. The promulgation of the ceremonial law formed a part of thetransactionatSinai;andthatlawhadnoreferencebuttothecovenantofgrace.WhenitwasenactedtoregulatetheworshipoftheIsraelites,itwassoframedastoprefiguretheMessiahinHisobedienceandsuffering,andalsotheprivilegesanddutiesofbelieversineveryfutureage,accordingtothe covenant of grace (Colossians 2:17; Hebrews 10:1). The sacrificesenjoinedbythatlawdidnotmakeatonementforsininanyotherpointofviewthanastypesofthesacrificeofChrist.Hencetheburntsacrifice issaidtohavebeen“anofferingofasweetsavor,”or“forasavorofresttotheLord”(Leviticus1:9).ButitcouldnotbeasacrificeofagratefulodortoHimfromanyvalueorvirtueinitself,butonlyfromitsbeingafigureofthesacrificeofChristwithwhich,asanatonementforthesinsofHispeople, God is infinitely well pleased (Hebrews 9:9-14 and 10:4). ThesacrificeswhichtheIsraeliteswereenjoinedtoofferhadindeedinfluencetoremovetypicalorceremonialguiltandpreventtemporalpunishment;buttheyhadnotthesmallestefficacytoremoverealormoralguiltfromthe conscience. But though they themselves could procure only afigurativepardon, theyservedtoprefigureourgreatRedeemerwho“byone offering hath perfected forever them that are sanctified” (Hebrews10:14). And itwas onlywhen an Israelite presented his sacrifice in thefaith of the great atonement to be according to the covenant of grace,madebythesacrificeofChrist,thathereceivedarealandfullremissionofsin.

7. Last, circumcision and the Passover, the two sacraments of thecovenant of grace as formerly made with Abraham, Isaac, and Jacob,wereappended to the transactionatSinai (John7:22-23;Deuteronomy16:1-8).Theywereaddedtoitassealsofthecovenantofgraceinordertoconfirmtheinterestandthefaithofbelieversinthatcovenant;andbyadivineappointmenttheycontinuedtobethesignsandsealsofitduringthewholeperiodof theJewishdispensation.But the sacraments of the

covenantof grace couldnot, as sealingordinances,beappended to anyothercovenant.Thecovenantofgrace,then,withthemorallawstandingin itasaruleof life tobelievers,waspromulgated fromMountSinai totheIsraelites,andwas,bothinitselfandinGod’sintention,theprincipalpartofthetransactionatSinai.

Itwillbeproperheretoobservethat,althoughbelievingandunbelievingIsraelites in theSinai transactionwereunder thecovenantofgrace,yettheycouldnotbothbeunderitinthesamerespects.Thebelieversamongthemwere internally and reallyunder it, andunder themoral lawas arule of life, as all true believers in every age are (Romans 6:14; 1Corinthians9:21).Buttheunbelieverswereonlyexternally,inrespectoftheirvisiblechurch-state,underit(Romans9:4),andunderthelawasaruleofduty.

Section2.ThemorallawintheformofacovenantofworksasdisplayedtotheIsraelitesonMountSinai

Theviolatedcovenantofworks,asIobservedabove,wasnot,andcouldnotbe,madeorrenewedwiththeIsraelitesatSinai;foritwasabrokencovenant, and besides, it was a covenant between God and man asfriends,whereasnowmanhasbecometheenemyofGod.Butthoughitwasnotrenewedwiththem,yetitwas,onthatsolemnoccasion,repeatedanddisplayed to them. Itwasnot proposed to them in order that theymightconsent,bytheirownworks,tofulfiltheconditionofit;butitwasdisplayedbeforetheminsubserviencetothecovenantofgracethattheymight see how impossible it was for them as condemned sinners toperformthatperfectobediencewhich is the immutableconditionof lifeinit.AlthoughtheLordknewwellthattheywerefarfrombeingabletoyieldperfectobedience,yetHesawpropertosetfortheternallifetothemupontheseterms(Leviticus18:5;Deuteronomy27:26),andsotospeaktothemina strainadapted to their self-righteous temper.Forprevious tothe giving of the law to them at Sinai, they were so ignorant of theperfectionandvastextentof thatholy law,aswellasof theirownutterinability toperform the smallest acceptable obedience to it; and, at thesame time, theywere so full of self-confidence as to say toMoses, “Allthat the Lord hath spoken we will do” (Exodus 19:8). God thereforedisplayed on Mount Sinai the law of the Ten Commandments as a

covenantofworksinsubserviencetothecovenantofgrace.Hedisplayedit in that form in order that the peoplemight, by contemplating it, seewhat kind and degree of righteousness it required as the condition ofeternallife;andthatbymeansofit, findingthemselvesutterlydestituteof perfect righteousness, they might be impelled to take hold of thecovenantofgraceinwhichtheperfectrighteousnessofthesecondAdamisprovidedandexhibitedforthejustificationofallwhobelieve.

That the law of the Ten Commandments as a covenant of works wasrepeatedanddisplayedonMountSinaiinsubserviencetothecovenantofgraceappearsevident:

1.Fromthethunderingsandlightnings,thenoiseofthetrumpetandthemountain smoking, the thick darkness and the voice of the livingGod,speaking out of the midst of the fire on that awful occasion (Exodus20:18; Deuteronomy 5:22-26). These terrible emblems signified thevindictive and tremendouswrathofGodwhich isdue to all the raceofAdamfortheirbreachofthecovenantofworks,bytransgressingthelawof that covenant (Galatians 3:10). They represented also the extremedangertowhicheverysinnerwhocontinuesunderthelawinitscovenantformisexposedasbeingliable,everymoment,totheeternalexecutionofitsdreadfulcurse.Thisawfuldisplayof the lawasacovenantofworks,thoughitwasnottheprincipalpart,yetitwasthemostconspicuouspartof the Sinaic transaction; for “the people saw the thunderings and thelightnings, and the noise of the trumpet, and the mountain smoking.”And so terrible was the sight that Moses said, “I exceedingly fear andquake”(Hebrews12:21).Nowthecovenantofworkswasdisplayedinthistremendous form before the Israelites in order that self-righteous andsecure sinners among them might be alarmed, and deterred fromexpecting justification in the sight ofGodby theworks of the law; andthat,convincedof theirsinfulnessandmisery, theymightbepersuadedto flee speedily to the blessed Mediator, and to trust in Him forrighteousness and salvation. That terrible display, accordingly,contributed in some measure to humble them, to lessen that self-confidencewhichtheyhadformerlydiscovered,andtoshowthemtheirneedofthedivineRedeemer,andofunionwithHimbyfaith,inordertotheirbeingqualified forperforming acceptable obedience.This appears

from their own words to Moses after the dreadful sight which theybeheld:“Speak thouuntousall that theLordourGodshall speakuntothee,andwewillhearanddo.”Standingafaroff,theydonotsay,astheydid before the publication of the law at Sinai, “All that the Lord hathspoken, we will do,” but “We will hear and do. We will first hear orbelieve,andthendo.”Forspeaking in thisstrain, theLordcommendedthemthus:“Theyhavewellsaidallthattheyhavespoken.Oh,thatthereweresuchanheartinthem”(Deuteronomy5:27-29).Hearingappliestothewordsof thegospelaswellas to thoseof the law.Theysaidwell inthattheymadehearingorbelievingtheprincipleofacceptableobedience(Hebrews11:6).The law then,as it is thecovenantofworks,enteredatSinai“thattheoffensemightabound,”notinthelifebythecommissionofit,butintheconsciencebyconviction(Romans5:20);itenteredthatitmightbetheirschoolmastertobringthemuntoChrist,thattheymightbejustifiedbyfaith(Galatians3:24).

2. Thatthe lawasacovenantofworkswasdisplayedonMountSinaiappears also from this: the Ten Commandments, written on tables ofstone,andsogiventoMosesonSinai,are,bytheApostlePaul,called“theministration of death, written and engraven in stones” (2 Corinthians3:7).Nowit ismanifestthatthesecommandmentsarenootherwisetheministration of death than as they are in the form of the covenant ofworks.Inthis formtheyweredeliveredtoMoses tobedeposited in thearkinordertoprefigurethefulfillingofthembyMessiah,“theSuretyofabetter covenant,” and the concealing of that form, or the removal of itfromthem,toallwhoshouldbelieveinHim.

3. Themorallaw,asitwasdeliveredfromMountSinaiisinScriptureexpressly calleda covenant.These are the two covenants: the one fromMount Sinai (Galatians 4:24). The law, in that promulgation of it, wassuchacovenantashadtheappearance, throughmisapprehensionof itsdesign,ofdisannullingthecovenantofgracemadewithAbraham.“Thecovenant,” says theApostlePaul, “thatwas confirmedbefore ofGod inChrist, the law, which was four hundred and thirty years after, cannotdisannul,thatitshouldmakethepromiseofnoneeffect”(Galatians3:17).The law included away of obtaining a title to the heavenly inheritance,typified by that of Canaan, so very different from that of the promise

madetoAbrahamastobeincompatiblewithit.“Foriftheinheritancebeof the law, it is no more of promise”; but God gave it to Abraham bypromise (Galatians 3:18). The covenant of the law from Mount Sinai,then,was thecovenantofworks;whichcontainsamethodofobtainingthe inheritance inconsistentwith thatof thepromise,butwhich cannotdisannul thepromiseor covenantof grace.Besides,Moses, speakingofthat lawunder thedenomination of a covenant, affirms that itwasnotmadewith thePatriarchs,ordisplayedpubliclybefore them. “TheLordour God made a covenant with us in Horeb; the Lord made not thiscovenant with our fathers, but with us” (Deuteronomy 5:2-3). ThiscovenantdisplayedonSinai,then,wasnotthecovenantofpromisemadewiththefathersoftheIsraelitepeople.

4. The covenant of works is, in the New Testament, introduced andillustratedfromthelawasgivenbyMoses.OurblessedLord,inreplyingtoonewhoaskedHimwhatgoodthingheshoulddothathemighthaveeternal life,said,“If thouwiltenter into life,keepthecommandments”;namelyThoushaltdonomurder,Thoushaltnotcommitadultery,Thoushaltnot steal,Thou shaltnotbear falsewitness,Honor thy fatherandthy mother.. .” (Matthew 19:17-19). These being some of thecommandmentspromulgated fromMountSinai,ourLordrepeats themtohimintheformofthecovenantofworks.AndtheApostlePaul,whenmentioning the promise of the covenant of works, says, “Mosesdescribeth the righteousness which is of the law, that the man whichdoeththosethingsshalllivebythem”(Romans10:5).Inexpressingalsothepenalsanctionofthatcovenant,hesays,“Asmanyasareoftheworksof the law are under the curse; for it is written (Deuteronomy 27:26),‘Cursediseveryonethatcontinuethnotinallthingswhicharewritteninthe book of the law to do them' ” (Galatians 3:10). That a conditionalpromise(Leviticus18:5),then,andadreadfulcurse(Deuteronomy27:26)as well as the Ten Commandments were published to the Israelites isplain; and it is no less evident that, according to our apostle in thepassagescitedabove,theyaretheformofthecovenantofworks.

5. That the law in the formof a covenant ofworkswasdisplayedonMountSinaiappears,likewise,fromtheoppositionbetweenthelawandgrace oftenmentioned and inculcated in theNewTestament.We there

read that, “The law was given byMoses, but grace and truth by JesusChrist” (John1:17),and that, “The law isnotof faith;but theman thatdoeththemshall live inthem”(Galatians3:12).But it is in itscovenantformonlythatthelawinScriptureiscontrastedwithgrace.

6.IntheSinaitictransaction,thehewingofthelattertablesofstonebyMoses, before God wrote the Ten Commandments on them, might beintended to teach sinners that theymust be convinced of their sin andmiserybythelawasacovenantofworksbeforeitcanbewrittenlegiblyontheirheartsasaruleoflife.

7. Last, the same also appears from thesewords of theApostle Paulcitedabove,“Thesearethetwocovenants;theonefromtheMountSinai,which gendereth to bondage” (Galatians 4:24). The covenant whichgenders to bondage is the covenant of works,made with Adam as thehead and representative of all its natural posterity, and displayed onMount Sinai to the Israelites. This covenant genders to bondage for,accordingtotheapostle,thechildrenofit,ortheywhoareunderit,areexcludedfromtheheavenlyinheritance,asIshmaelwasfromCanaanthetypical and earthly inheritance. “Cast out thebondwomanandher son;forthesonof thebondwomanshallnotbeheirwiththesonof the freewoman”(Galatians4:30).Thegeneratingofbondchildren,excludedfromtheheavenlyinheritance, isadistinguishingpropertyof thecovenantofworks;anditcannotbeapropertyofthecovenantofgraceunderanyofitsdispensations.Itisthecovenantofworksonlythathasatendencytobegetaservileandslavishframeofspirit.

It is evident, then, that the covenant ofworkswas displayed onMountSinai.Itwastheredisplayed,togetherwiththecovenantofgrace,inorderto subserve the latter, and particularly to represent to the IsraelitishchurchthatthedischargingoftheprincipalandpenaltyofthecovenantofworkswastoberequiredofMessiah,theSuretyofelectsinners,astheproperconditionofthecovenantofgrace.

Although the Sinaic transaction was a mixed dispensation, yet thecovenantofgraceandthecovenantofworkswerenotblendedtogetherinit.Thelatter,aswellastheceremoniallaw,wasaddedtotheformer,andwasaddedtoitinorderthattheIsraelitesmightbesoconvincedoftheir

sinfulness and misery as to see their extreme need of embracing thepromise,or covenantof grace.God, says theApostlePaul, “gave it [theinheritance]toAbrahambypromise.Whereforethenserveththelaw?Itwasaddedbecauseoftransgressions,tilltheseedshouldcometowhomthe promise was made” (Galatians 3:18-19). The promise made toAbraham and his seed we have found in the preface to the TenCommandments.Tothispromiseorcovenantofgrace,then,wasthelawor subservient covenant of works added. It formed no part of thecovenantofgrace,whichhadbeenacovenantentirely to thePatriarchsbefore that was added to it at Sinai; and it is a covenant entirely tobelieversunderthegospelafterthatisremovedfromit.ForourApostlesays,“Itwasaddedtilltheseedshouldcome.”

Accordingly,theTenCommandmentsaspromulgatedfromMountSinaimustbeconsideredatleastinatwo-foldpointofview,namelyasthelawofChrist,orthelawasaruleoflifetobelievers,andasthelawasitisthematter of a covenant of works to unregenerate sinners. This, I humblyapprehend,isintimatedtousbytheirhavingbeentwicewrittenontablesof stone by God Himself (Exodus 32:16 and 34:1), and by the doubleaccentuationoftheminthesacredoriginal.

In the Sinaic transaction, then, the promise or covenant of grace waspublished to the Israelites, and the law or covenant of works also assubservienttoit.Theformerwasandstillisacovenanttobebelievedorembracedbyfaith;thelatterwasacovenanttobedoneorfulfilled.TheApostlePaul,accordingly,contraststheonewiththeotherthus:“Thelawisnotoffaith;butthemanthatdoeththemshallliveinthem”(Galatians3:12).Thecovenant tobeembracedby faithwasgiven to the fathersoftheIsraelitesaswellastothemselves;butconcerningthecovenanttobedoneMoses said to them, “The Lordmade not this covenant with ourfathers, but with us” (Deuteronomy 5:3). And again, “The Lord spakeuntoyououtof themidstof the fire . . . andHedeclareduntoyouHiscovenant, which He commanded you to perform, even TenCommandments”(Deuteronomy4:12-13).AlthoughthesamecovenantofworksthatwasmadewithAdamwasdisplayedfromMountSinai,yetitwas for a verydifferent purpose.God’s design inmaking this covenantwithAdamwas tohave that righteousnesswhichwasdue toHim from

man;butHisgreatdesignindisplayingittoIsraelatSinaiwasthatthey,bycontemplating it,mightseewhatkindanddegreeofrighteousness itwas by which they could be justified before God, and that, findingthemselveswhollydestituteof thatrighteousness, theymightbeexcitedtotakeholdofthecovenantofgraceinwhichaperfectrighteousnessforjustificationisgraciouslyprovided.

QUESTION.Theattentivereadermightnowask,“Seeingthecovenantofgrace,andalsothatofworks,werebothrepeatedfromMountSinai,werenottheIsraelitesunderboththesecovenantsatoneandthesametime?”

ANSWER. They could not be under both at the same time and in thesame respects. The believers among them, as I hinted above, wereinternally and really under the covenant of grace, and only externallyunderthatterribledisplayofthecovenantofworksasitwassubservienttothatofgrace(Galatians3:24);whereastheunbelieverswereexternally,andbyprofessiononly,underthatdispensationofthecovenantofgrace(Romans9:4),butwereinternallyandreally

underthecovenantofworks(Romans4:14).

Section 3. The law promulgated from Mount Sinai to theIsraelites as the matter of a national covenant between Godandthem

WhenweconsiderGodasdeliveringtotheIsraelitesatMountSinainotonlythemorallaw,buttheceremonialandjudiciallawsasappendagestoit,andasrequiringthemtoperformobediencetotheseastheconditionoftheirhappyentranceintoCanaan,andespeciallyoftheirpeacefulandcontinualresidenceinitasanation;wearetoregardthoselaws,asthematter of a national covenant, or covenant of peculiarity, betweenJehovahandthem.ToconsiderJehovah,theSonofGod,astheKingorSovereign of Israel as a nation or political body is perfectly consistentwithourviewingHimlikewiseastheirGodandRedeemer.AndtoregardHis law, promulgated from Mount Sinai to them, as the rule of theirobedienceconsideredasanationisconsistentenoughwithviewingit,atthesametime,asacovenantofworks,andasaruleofdutytobelieversinthecovenantofgrace.

In the Sinaitic transaction, then, the eternal Son of God is to beconsideredastheMonarchorKingoftheIsraelites(1Samuel12:12),andthey are to be viewed as a nation or political community under atheocraticgovernment.As theirKing,Heenactedandproclaimed laws,exacted tribute, disposed of offices in the state, made war and peace,defendedHispeoplefromtheirenemies,andpunishedwithdeaththoseofHissubjectswhorefusedallegiancetoHim.Hegavethemorallawtothem as the primary rule of the obedience which He required in thiscovenant (Deuteronomy ’1:13). He gave them also the ceremonial andjudicial laws as appendages to it; and these were reducible to one oranotherof itsprecepts.Theceremonial institutionswhich in the sacredhistoryarefrequentlycalled“statutes”were,forthemostpart,reducibleto precepts of the first table; and the judicial laws which, in the samehistory,areoftencalled“judgments”weremostlyreducibletopreceptsofthe second table. Some of the judicial institutions, however, wereappendagestopreceptsofthefirsttable.

Now,asthemoral lawrequiredIsrael toperformobediencebothtotheceremonialandthejudicialprecepts,so,whiletheceremonialinstitutionsweretoregulatethemintheirecclesiasticalcapacity,thejudicialpreceptsweretodirectthemintheircivilcapacityasanationundertheimmediategovernment of God as their King. The laws, then, which Jehovahprescribed to the Israelites, by which He was to govern them as Hissubjects,werechieflythejudiciallaws.Andseeingtheseareallreducibleto precepts of themoral law, they required internal aswell as externalobedience—theobedienceoftheheartaswellasofthelife.TheydirectedandboundeveryIsraeliteintheinwardmanasmuchasintheoutward.Thesumoftheduty required in themoral law is love. “Thoushalt lovetheLordthyGodwithall thineheart,withall thysoul,andwithall thymight” (Deuteronomy 6:5). “Thou shalt love thy neighbour as thyself1(Leviticus19:18).ThesewordsofMosestoIsraelareremarkable:“Know,therefore, that the Lord thy God, He is God, the faithful God, whichkeepeth covenant and mercy with them that love Him, and keep Hiscommandments,toathousandgenerations;andrepayeththemthathateHimtotheirface,todestroythem.HewillnotbeslacktohimthathatethHim,He will repay him to his face' (Deuteronomy 7:9-10). One of theprecepts of the second table of the moral law to which the judicial

preceptswerereducibleis:“Thoushaltnotcovet”(Exodus20:17).SeeingGod was a Spirit under the old as well as He is under the newdispensation,He, as the king of Israel, requiredmore from them thanmere external obedience to His commands. Loyalty even to a mereearthlyprincecomprisesinwardrespectaswellasoutwardadherencetohimandhislaws.

Theconditions,then,ofthatnationalcovenantwhichGodmadewiththeIsraelitesatSinaiweretheobediencebothoftheheartandofthelifetoallHiscommands,and,more immediately, to thoseofHis judicial law.“And it shall come to pass, if ye shall hearken diligently unto Mycommandments,which I command you this day, to love the Lord yourGod,andtoserveHimwithallyourheart,andwithallyoursoul;thatIwillgiveyoutherainofyourlandinHisdueseason'(Deuteronomy11:13-14).

ThepromisesofthatnationalcovenantwerepromisesoftemporalgoodthingstotheIsraelites,bothasabodypoliticandas individuals,andofthese in subservience to their enjoyment of religious privileges. TheinheritanceoftheearthlyCanaanastypicaloftheeternalinheritancewasgiven to Abraham by promise, by an absolute promise. “For if theinheritancebeofthelaw,”saystheapostle,“itisnomoreofpromise;butGodgaveittoAbrahambypromise”(Galatians3:18).

Godpromisedfreelythe landofCanaantoAbrahamandhisseedasaninheritance; and therefore the promise of it was not a conditionalpromise, but an absolute promise. Accordingly it is called “the land ofpromise”(Hebrews11:8-9).ThetypicalinheritanceofCanaan,then,wasnot of the law; that is, it was not given to Abraham and his seed onconditionoftheirobedience,asifthathadfoundedtheirtitletoit;butitwas given to them by an absolute promise. In the Sinai transaction,JehovahpromisedtoIsraelasanation,inreferencetoCanaan,thattheyshould easily subdue the nations of Canaan; that their land shouldabound with milk and honey, corn and wine, and everything elseconducive to their external prosperity; that under the divine protectiontheyshouldenjoya longandpeaceablepossessionof thatcountry; thatGod would multiply them as the sands of the sea and as the stars ofheaven;thatHewouldrenderthemvaliantinbattleandvictoriousover

theirenemies;thatHewouldsavethemfromfamine,pestilence,andtheother plagues which He had inflicted on the Egyptians; and that HewouldfavorthemwiththesymbolsofHispeculiarpresence.Thesewerethe leading promises of the Sinaitic covenant considered as a nationalcovenant; and they were all exhibited to the Israelites in a conditionalform.Thiswill appearevident if the followingpassagesare considered:Exodus23:22-31;Leviticus26:3-13;Deuteronomy7:12-24,11:13-17,and28:1-13. But conditions are of two sorts: antecedent or consequent—antecedent,whentheconditionis thecauseof thethingpromised,or isthatwhichgivesacontractualtitletoit;consequent,whentheconditionis annexed to the promise as an adjunct to the thingpromised, or as aqualificationinthepartytowhomthepromiseismade(seeJohnBallonTheCovenantofGrace).

Now in the latter sense, the obedience of the Israelites to the precepts,especiallyoftheirjudiciallaw,wasaconditionofthosepromises.Itwasnotacausewhythegoodthingspromisedwerebestowedonthem,butitwasaqualificationinthem,oranadjuct,thatwasrequiredtoattendtheblessings promised and freely conferred. Accordingly, Moses said toIsrael,“TheLordhathavouchedtheethisdaytobeHispeculiarpeople,as He hath promised thee, and that thou shouldst keep all Hiscommandments”(Deuteronomy26:18).HadthegoodthingspromisedtotheIsraelitesbeensuspendedontheirobedienceasthecauseofthem,orthatwhichwas togiveacontractual title to them,suchpromiseswouldhave been inconsistent with the absolute promise given them inAbraham,theirillustriousprogenitor.AstheIsraelites,evenintheircivilcapacity,wereatypicalpeople,andtheirobedienceatypicalobedience,sotheirobediencewastobesoconnectedwiththeirtemporalprivilegesas to resemble the obedience ofGod’s spiritual Israel in its connectionwiththeirspiritualprivilegesunderthegospel.

Truebelievers among the children of Israelwere the only personswhoperformedsincereobediencetothelawofthatcovenant.Theunbelieversyieldedonlyanexternal andhypocritical obedience, and thatmerely totheletterofthelaw.Solong,however,astheycontinuedtoyieldevenanexternalobedience,thepromisesoftemporalgoodthingswerefulfilledtothem; for theLord “loved them for the fathers’ sakes” (Romans 11:28).

And therefore He favored them with many external benefits. He alsoconferred favors on them for the sakesof those among themwhoweretheobjectsofHiseverlastinglove(Isaiah6:13;2Corinthians4:15).Andso great was His love of true holiness that He rewarded that externalobediencewhichwasonly theshadowof it,withthoseexternalbenefitswhichwereshadowsofgoodthingstocome.

The penal sanctions of that national covenant were, for themost part,temporalpunishments.Theseweredenouncedto theIsraelitesnotonlyas a nation, but as individuals. The punishments which the Lordthreatened against the violations of that covenant by Israel as acommunity were chiefly these: famine, pestilence, and various otherdiseases,wantofsuccessinwar,asmitingoftheirlandwithbarrenness,a casting of them out of that promised land, and a dispersing of themamong theheathen (Deuteronomy4:25-28; 11:17;28:15-68;and29:22-28), The punishmentswhichHe threatened to inflict on the individualwhowoulddisobeythelawofthatcovenantweresuchasthese:thatHe“would setHis face against thatman, and cut himoff fromamongHispeople,” and that He “would blot him out of His book,” or out of theregister of the living (Leviticus 17:10; 20:2-6 and 23:29-30; Exodus32:33).

ThusthelawofGodwaspromulgatedfromMountSinaiinitsthreefoldcharacter:asaruleoflifetobelievers,asacovenantofworks,andasthematterofanationalcovenantbetweenGodandtheIsraelites.

What has been advanced in this, and the two preceding sections, mayassist inguidingustothemeaningofwhattheapostlesays inHebrews8:6-10,concerningtheoldandnewcovenants.Thedesigninthisepistleto theHebrew Christianswas to show them the preference of the newdispensation of the covenant of grace, which has taken place since thedeathofChrist,tothatolddispensationofit,whichhadbeenestablishedatSinai,andhadcontinueduntilHisdeath.Thisthewriterillustratesnotbystatingthedifferencebetweenthecovenantofworksandthecovenantofgrace,butbyshowingthedifferencebetweentheolddispensation,orformermannerofadministration,of thecovenantofgraceandthenewdispensationofthesamecovenant.Theformerofthesedispensationshecallsthe“firstoroldtestament,”andthelatter“thenew.”Thecovenantof

grace,accordingtotheolddispensationofit,waspublishedfromMountSinai, and, at the same time, the lawwas given to the Israelites as thesubstanceofanationalorpoliticalcovenantbetweenGodandthem.

Now the apostle, in stating the difference between the old and newdispensationsofthecovenantofgrace,affirmsthatthenewdispensationortestamentisbetterthantheold,andthatthepromisesofthenewarebetter than those of the old. They are comparatively better than thespiritualpromisesoftheolddispensationortestamentsinceinthemthegrace of God is held forth in more fullness, evidence, and spiritualefficacy to all nations (WestminsterConfession of FaithVII :6) than inthose of the old; and they are absolutely better than the temporalpromisesofthatnationalcovenantwhichtheLordmadewithIsraelasapoliticalbody.SincethelandofCanaanhadbeengiventotheposterityofAbrahambypromise,orasaninheritance,theapostlemight,withstrictpropriety,calleventhenationalcovenantthathadbeenmadewiththatpeopleatestament,andmightshowthepreferenceofthenewtestamenttoitaswellastotheoldtestament,orolddispensationofthecovenantofgrace. He seems inHebrews 8:9 especially to have stated the contrastbetween the new testament and that national covenant. From the 6thverse to the end of the chapter, the original word which we render“covenant” the Geneva translators render “testament”; which seems tomemoresuitabletotheapostle’sargument,aswellastotheanalogyoffaith, thanto translate it “covenant.”Foroneand thesamecovenantofgracewasmadewithbelieversatSinai,andismadewithbelieversnow,thoughunderdifferentdispensations,eachofwhichiscalledatestament.Thatgracious covenant as published to Israel fromMount Sinai,was atestament; for it consisted of absolute grants and promises.Hence ourapostleexpresslycallsitatestament,and“thefirsttestament”(Hebrews9:18-20). The promises of it were turned into a testament, for thespiritual blessings promised were, as they now are, gifts of sovereigngrace.

Fromwhathasbeensaid,wemaylearnalsothemeaningofthesewordsabovecited:“ThelawwasgivenbyMoses,butgraceandtruthbyJesusChrist” (John 1:17). The lawwhichwas given fromMount Sinai by theministryofMoses,consideredasthematterofthecovenantofworks,was

aministryofrigorandofterrorinoppositiontothegospeldispensation,which is called “grace”; it was a ministration of condemnation and ofdeath.Consideredasaruleofduty in thecovenantofgrace,and in thehandofMosesthetypicalmediator,itwasaministrationofshadowsasopposed to truth. The gospel, or New Testament dispensation of thecovenantofgrace,iscalled“graceandtruth.”It isgrace,forit isaclearandefficaciousexhibitionofthecovenantofgracetosinnersofmankind.Itistruth,asopposednotonlytofalsehood,buttoshadows.WhileJesusChrist has brought toHisChurch the clearest discoveries of redeeminggrace, He Himself is the substance of all the Jewish types, and theaccomplishment of all their predictions and promises. Moses was theminister of the law; Christ is the Author of grace and truth. All thepromises and blessings of salvation flow from His grace, and areperformedbyHistruth.

MustalltheobediencerequiredinthelawasaruleoflifebeperformedtotheLordasourGodandRedeemer?Then,inordertoperformspiritualandacceptableobediencetotheTenCommandments,amanmusttrustintheLordJesusforallhissalvation,andtrustthatGodinChristisHisredeemingGod,orthatChrist ishisRedeemer,andGodinChrist ishiscovenantGod.No obedience to those commands is acceptable but thatwhichflowsinthechannelofthecovenantofgrace,andisperformedtoGodinChristasourcovenantGod.Theonlywaytoyieldevangelicalandspiritualobedienceis,first,toacceptcordiallytheofferofChristtotrustthatGodinChristisourGod,andthentoattemptuniversalobediencetoHimas such.We cannot otherwise fear this glorious and fearful name,“TheLordourGod”(Deuteronomy28:58).Wearenottodoinordertobelieve,buttobelieveinordertodo.WearetotrustinChristandinthepromise in order to be strengthened for obedience to the precept; foracceptableobediencecanneverbeperformedbut in thestrengthofouralmightyRedeemer.“Withoutfaith”inHimastheprincipleofobedience,“itisimpossibletopleaseGod”(Hebrews11:6).

To serve the Lord by keeping diligently His holy commandments is amost reasonable service. Insteadof requiringobedience fromusbyHismerewill,withoutassigninganyotherreason,HecondescendstoenforceHiscommandsbythemostengagingandendearingmotives.Heexhibits

HimselftousasJEHOVAH,theinfinite,eternal,andunchangeableOnewhohasHisbeingofHimself,andfromwhomallbeingisderived;whoissupereminent in everyadorableperfection,andat the same time isourCreator,Preserver, andGovernor.Our obedience, therefore, is not onlydue to Him, but is infinitely reasonable. Besides, Hemakes a grant ofHimself to us as our God, our God in covenant; related to us by aneverlasting covenant, which is exhibited in the gospel to us so that wemay so take hold of it as to take possession of Him as our God andportion.HealsopresentsHimselftousasourredeemingGodwho,inthepersonoftheSon,redeemsusfromallouriniquity;whodeliversusfromour spiritual thraldom, and purifies us to Himself a peculiar peoplezealous of good works (Titus 2:14). How delightful to reflect that HeincitesustoobediencenotmerelybyHissovereigntyoverus,butbytheattractingconsiderationthatHeisourGod,ourredeemingGodwhohasobtainedeternalredemptionforus!WhenthebelieverconsiderswhatthegreatRedeemer is tohim,andwhatHehasdoneand isdoing forhim,shouldnothisheartoverflowwithadoringgratitude,andshouldnotheexpress his gratitude by a voluntary and cheerful obedience to all Hiscommands?Cananythingbemorereasonable?

Thechildrenof fallenAdamaresobentuponworking for life that theywillonnoaccountceasefromittilltheHolySpiritsoconvincesthemoftheirsinandmiseryastoshowthemthatMountSinai iswhollyonfirearoundthem,andthattheycannotwithsafetyremainamomentlongerwithin the limits of it. Strange indeed it is that sinners, alreadycondemned by the law of works, should, nevertheless imagine aprobability,yea,acertaintyofobtainingeternal lifeby theirownworksaccording to that very law. The depraved sons of Adam think, likeSamson, to rouse themselves and walk, as in former times, as if theirstrengthwereyetinthem;andmultitudesneverperceivethatisgonetillaftertheyhavebeenseizedinvirtueofthatviolatedlawandboundwithchains of eternal darkness. And, oh, what addition to the anguish ofdamnedsoulswillitbetoreflectthattheydreamedofattaininglifebyalawwhich,toasinner,isandcannotbutbea“ministrationofdeath”;andthatbysupposinginthemselvesanabilitystilltoanswerthedemandsofthelawtheyhaverendereditsomuchthemoreabletocondemnthem!Onereason, therefore,why theLorddisplayed the lawasacovenantof

works on Sinai was that self-righteous Israelites, and all pharisaicprofessorstotheendoftimemightseethatastheyhavesinned,andsohave not performed perfect obedience, it is absolutely impossible forthem to attain justification and eternal life on the footing of their ownworks(Romans3:20).Thelawwastheredisplayedinitscovenantformin order to discover sin and condemn for it; and so to stir up securesinners to inquire after the perfect fulfilment of it by the secondAdam(Deuteronomy27:26), foruntil self-righteousness isoverthrown,amanwillneversubmittotherighteousnessofJesusChrist.

Wemay hence learn the great difference between performing duties intheway of the covenant ofworks and in that of the covenant of grace.Accordingtothefirstcovenant,sinnersperformdutiesinorderthatthesemay entitle them to life; but, according to the second, saints performthembecause they alreadyhave a tide to life. According to the former,unregeneratemendo them in theirownstrength;but, according to thelatter,regeneratepersonsperformtheminthestrengthofgracederivedfromthesecondAdam.Themotivesofobedience,underthecovenantofworks,aretheslavishfearofhellandtheservilehopeofheaven;whereasthemotivesofdutyinthecovenantofgraceareloveandgratitudetoGodnotonlyastheCreatorandPreserverofHispeople,butastheGodandRedeemerofHispeople(2Corinthians5:14-15).

ThePropertiesoftheMoralLaw

Thepeculiaranddistinguishingqualitiesofthemorallawarethese:

1.Itisuniversal.Itextendstoallmen,ineveryage,place,andcondition,and to all their inclinations, thoughts, words, and actions. “Now weknow,” says theApostle Paul, “thatwhat things soever the law saith, itsaithtothemwhoareunderthelaw;thateverymouthmaybestopped,andalltheworldmaybecomeguiltybeforeGod.Therefore,bythedeedsof the law, there shall no fleshbe justified inHis sight” (Romans3:19-20).Whileitbindsallthehumanrace,atalltimesandinallplacesandconditions, it reaches to all the dispositions, thoughts, and purposes oftheheartaswellastoallthewordsandactionsofthelife.Itextendstoevery motion and affection of the soul, and to every part andcircumstanceofhumanconduct.Thedivinelawisarulefortheheartaswell as for the life of everydescendant ofAdam. “Thy commandment,”saysDavid,“isexceedingbroad”(Psalm119:96).Nofiniteunderstandingcan reach the boundary of it or find out how comprehensive it is. Itextendstocountlessmultitudesofthings,ineverymomentandineverypossiblecircumstance.Themoral law, indeed, issummedupintheTenCommandments; but it extends itself, notwithstanding, through thewhole Word of God. So extensive are those commandments thateverythingwhichHerequiresmaybereducedtooneoranotherofthem.

2.Itisperfect.“ThelawoftheLord,”saysDavid,“isperfect,convertingthe soul” (Psalm 19:7). So perfect is it that it binds everyone to fullconformity in thewholemanunto therighteousnessof it,and toentireobedience forever—soas to require the utmost perfection of every dutyand to forbid the leastdegreeof every sin (LargerCatechism,Question99;Matthew5:21-48;James2:10).Itrequiresall thedutywhichamanowestoGod,tohimself,andtohisneighbor;anditdemandsperfectionof obedience. No partial or defective obedience can be sustained. Thesmallestdegreeofimperfectionrendersapersonvulnerabletothecurse;

so that salvation by the law is absolutely unattainable because nomansince the fall canperform theperfectobediencewhich itdemands.Theperfectionofeverygrace,andofeveryactofobedience,isrequiredinit.Nothingmust be taken from it or corrected in it, and nothing is to beaddedtoit(Deuteronomy4:2).TheLordJesusexplainedthelaw,butHedid not in the smallest degree either correct or enlarge it. He andHisapostlestaughtnothingbutwhatMosesandtheprophetshadpreviouslyindicated(Matthew7:12;Acts26:22).Hesaid,indeed,toHisdisciples,“Anew commandment I give unto you, that ye love one another” (John13:34).Thiscommand,however,isnotnewastothesubstanceofit,foritisasummaryofthesecondtableofthelaw;andthereforeitiscalled“anoldcommandmentwhichwehadfromthebeginning”(1John2:7);butitiscallednewbecauseitisenforcedbythenewmotiveandexampleoftheimmense loveofChrist indying forus.This is evident fromHiswordswhich immediately follow; “As I have loved you, that ye also love oneanother.”Christalsocommandsustodenyourselves,andtotakeupourcross and followHim; but these duties are comprised in that of lovingGodsupremely.Theprayer,likewise,whichourLordtaughtHisdisciplescontainsnopetitionsbutwhatthesaintsundertheOldTestamentweretaught to present to Jehovah (Isaiah 63:16; Psalm57:11 and 143:10-12;Proverbs 30:8; Psalm25:11 and 16:1). Indeed, such is the perfection ofthe divine law that it cannot require or sustain anything short ofobediencewhich isabsolutelyperfect. It requiresnotonly that therebenodirectviolationofanyofitsprecepts,butthattherebenoappearanceof transgressinganyof them—noconsentof theheart,no inclinationoraffectiontothesmallestviolationofany,nosecretdelightinevilordesirethatitwerelawful—but,onthecontrary,thattherebeasupremedelightin the purity and perfection of every one of its commands. This law isdespisedanddishonored if it isnot acknowledged tobe soperfect thatnothingcanbeacceptedbyitbutthatwhichisinallrespectsperfect.Itdemandsperfectionintheprinciples,intheparts,inthedegrees,andintheperpetuityofobedience.Inaword,suchistheperfectionofitthatitwas sufficient to be the rule even of the consummate righteousness ofJesusChristHimself.

3.Thislawisalsospiritual.TheLawgiverisaSpirit,theGodofthespiritsofallflesh;andHebeholdsalltheinclinationsandaffectionsofthesoul

aswellasallthedeedsofthebody.Hislawthereforeisspiritual(Romans7:14), requiring internal as well as external obedience. It reaches theunderstanding,will,andaffections,withalltheotherfacultiesofthesoul,aswellasallthegestures,words,andactionsofthebody.Itextendsnotonlytoexternalappearances,words,andworks,buttothedispositions,thoughts,principles,motives,anddesignsoftheheart,andrequiresthespiritualperformanceofboth internalandexternalobedience(Hebrews4:12; Matthew 22:37-39; Leviticus 19:17). It requires that every dutyproceed from spiritual principles such as unionwithChrist, faith, love,and every right habit of the soul, so that it is performed in a spiritualmanner, that is, according to a spiritual rule and in the exercise of thegracesof theSpirit,andthat it isdirectedtospiritualends, thegloryofGod in Christ and the eternal enjoyment of Him. Every man iscommandedbyitthus“tomindthethingsoftheSpirit,”andsoto“liveandwalkintheSpirit”(Romans8:5;Galatians5:16).

4. It is a holy law. “The law,” says the Apostle Paul, “is holy, and thecommandmentholy”(Romans7:12).ThemorallawisafairtranscriptoftheinfiniteholinessofGod’snature,andanauthoritativedeclarationofHiswill;itbindsallthechildrenofAdamtoperfectholinessofheartandoflife.Itenjoinseverythingthatisholy,everythingwhichisconformabletothosemoralattributesandactionsofGodwhicharepatterns forourimitation.Sinceitisintrinsicallypureandholy,itgivesnojustoccasiontotheleastmotionofsinintheheart;but,onthecontrary,itdiscovers,forbids,andcondemnseveryinordinateaffection,everyunholydesire.Itistheimmutableandeternalstandardofalltrueholiness,whetheroftheheartorofthelife;andwhileitisboththeruleandthereasonofholiness,its direct tendency is to encourage and advance it in every regeneratesoul. All the precepts of it are perfectly holy, every way becoming aninfinitelyholyGodtopublish,andrationalcreaturestoobey.Thedivinelawissoholythatitcallsforspotlessobediencenotonlyinthewordsandactionsofthelife,butinalltheinclinations,thoughts,andmotionsoftheheart. It reachesnot only to the streamsof actual transgression, but tothefountainoforiginalsin,andcallsforperfectholinessofnatureaswellasoflife.HencetheApostlePaul,assoonashediscernedtheholinessofit, considered the firstmotions of irregular desire, even before thewillactuallyconsentedtothem,assinful,andbitterlybewailedthemaswell

asfirmlyresistedthem(Romans7:7).

5.Moreover, it isperfectlyjustandequal(Romans7:12).Thisrighteouslaw is exactly suited to our frame as reasonable creatures, and to ourconditioninthisworld.ItrequiresnothingfromusbutwhatweowetoGod,toourselves,andtoourneighbor,andwhatwe, inthefirstAdam,hadsufficientabilitytoperform.AccordinglytheholyPsalmistsays,“Thestatutes of the Lord are right, rejoicing the heart” (Psalm 19:8). “I willpraise Thee with uprightness of heart, when I shall have learned Thyrighteousjudgments”(Psalm119:7).ThelawofGodisjustandright.Itsdemands are infinitely equitable. And therefore, to fret against anycommandof it,ortowishthat itwere inthesmallestdegreerelaxed, isunjust,andisabreachof thewhole law.Seeing it requiresnothingbutwhatwealreadyowetoGod,andnothingbutwhatweareunderinfiniteandimmutableobligationstopaytoHim.Ourobediencetoit,supposingthatobediencewereperfect,couldnevermeritthesmallestblessingfromHim.Were we, indeed, to perform but a single act of obediencemorethanwe owed toGod, wewould therebymerit some recompense fromHim.Butthisisimpossibleforusevertodo.Itisnottheobedienceevenofatruebelieverthatmeritstheblessingsofsalvationforhim,butonlythemeritoriousrighteousnessofChristimputedtohim.

6. The law is good, as well as holy and just (Romans 7:12). Thecommandments of it are so good that they requirenothingbutwhat isgood in itself, andgood for theobservers of them. “Inkeepingof themthere is great reward” (Psalm 19:11). They enjoin nothing but what isconducive to the happiness of both the souls and the bodies of men.“Great peace,' says the Psalmist, “have they which love Thy law; andnothingshalloffendthem”(Psalm119:165).TheApostlePaulalso says,“Glory, honor, and peace to everyman that worketh good; to the Jewfirst,andalsototheGentile”(Romans2:10).Andagain,“Weknowthatthe law is good, if a man use it lawfully” (1 Timothy 1:8). The chiefingredientinthehappinessofAdamininnocencewashishavingthislawinscribedonhisheart.Andnomansincethefallbeginstobeeithergoodorhappytillthispromisebeginstobefulfilledtohim:“IwillputMylawsintotheirminds,andwritethemintheirhearts”(Hebrews8:10).Itisthisthatmakesamana goodman, and capable of performing goodworks.

The law, then, is good, desirable, and excellent. But it is mostunreasonable, as well as sinful, not to love it, and not to delight inperforminguniversalobediencetoit.

7. Last, this law is of perpetual obligation. The precepts of it areindispensableandperpetual(Psalm119:89).Theycontinuetodirectandobligeallmentoperfectobediencenotonlythroughalltime,butthroughalleternity.“Itiseasierforheavenandearthtopassthanonetittleofthelawtofail”(Luke16:17).“Tillheavenandearthpass,onejotoronetittleshallinnowisepassfromthelawtillallbefulfilled”(Matthew5:18).Thelaw as a covenant of works will continue not only through time, butthrougheternity, tobindallwho live anddieunder that covenant; andthelawasaruleoflifewillcontinuebindingonthespiritualseedofthesecond Adam through time and eternity. It is an immutable and aneternal law. “Every one of Thy righteous judgments,” says David,“endurethforever”(Psalm119:160).

IsthelawoftheLordperfect,anddoesitrequirethatourobediencebeperfectinitsprinciples,parts,degrees,andcontinuance?Itisimpossible,then,thatsincereobediencecanentitleasinner toeternal life.Aman’sfaithmaybesincere,butifitisnotperfectitcannotbeaproperconditionof life; it cannot procure for him a right to eternal life.His repentancealsomaybedeepandsincere;butifitisnotabsolutelyperfectitcannotaffordhimthesmallesttitle,eithertotheprogressortheconsummationof life eternal. This is not to be understood as implying that the law,eitherasacovenantorasarule,requireseitherperfectorimperfectfaithand repentanceas theproper conditionof eternal life;butonly thatnoinstanceofpersonalobedience,howeversincerethatobediencemaybe,caneverentitleasinnertolifeeternal.Hisobedience,ingeneral,maybesincere;yet if it isnotabsolutelyperfect itcannotgivehimthesmallestdegree of title to eternal salvation. These cannot entitle him in thesmallestdegreetolife,eitheraccordingtothelawasacovenantofworksorasaruleoflife.Theyarenecessaryaspartsofsalvation,andasmeansof attaining complete salvation, but they cannot be the grounds of aman’stitletosalvation.Nothingcanbethegroundofabeliever’stitletosalvationbuttheperfectrighteousnessofJesusChrist,receivedbyfaithandimputedtohimforjustification.

Is the moral law of perpetual obligation? Then it follows that, as acovenant of works, it retains, and will continue throughout eternity toretain, itswhole authority andobligation over every sinner ofmankindwholivesanddiesunderit.Initscovenantformitstandsinfullforceandcanneverberepealed.Itwillcontinuethroughoutalleternitytoholdthefinally impenitent under both its commanding and its condemningpower. They shall remain forever under an infinite obligation, both toyield perfect obedience to its righteous precepts and to give infinitesatisfaction for theirdisobedience of them.There is no possibleway inwhichasinnercanbefreedfromtheperpetualobligationofthelawasacovenantbutbypresenting,inthehandoffaithtoit,theinfinitelyperfectandmeritoriousrighteousnessofthesecondAdamasafullanswertoallitshighdemands.Whenthisgloriousrighteousness isreceivedbyfaith,and graciously imputed to aman, the law in its covenant form is fullysatisfied with respect to him; and in that form it has nothingmore todemandfromhim.Henowpassesfromtheobligationofthecovenantofworks,andcomesunder theperpetualobligationof the lawasaruleofduty in the covenant of grace—and he will remain under its infiniteobligation,throughalleternity.Eventheangelsinheavenareunderalawastheireternalruleofduty(Psalm103:20).AndiftheholyangelsarenotwithoutlawtoGod,surelyglorifiedsaintswillbeunderthelawtoChristastheeternalruleoftheirobedience.Andsoardentwilltheirloveofthisholyandrighteouslawbethattheywillaccountittheirhighesthonorandtheir greatest happiness to continue eternally under the obligation ofyielding perfect obedience to it. No man sincerely loves it, even in animperfect degree, but the man who hopes to be under the eternalobligationofit.

RulesforRightlyUnderstandingtheTenCommandments

Understandingrightlytheperfection,spirituality,andgreatextentofthedivine law isnecessary to qualify believers for delighting in it after theinwardman,andforperformingacceptableobediencetoallitsprecepts.TheholyPsalmist,therefore,prayedthus:“Givemeunderstanding,andIshallkeepThy law;yea, I shallobserve itwithmywholeheart” (Psalm119:34).“Iamastrangerintheearth;hidenotThycommandmentsfromme”(Psalm119:19).

The Ten Commandments contain very much in a few words, whichcannot but render it more difficult to apprehend their full meaning.Therefore, the rules to be carefully observed for understanding themrightlyarechieflythefollowing:

RULE1.Whereaduty is required, thecontrarysin is forbidden (Isaiah58:13); and where a sin is forbidden the contrary duty is required(Ephesians4:28).Everycommandforbidsthesinwhichisoppositeto,orinconsistentwith, thedutywhich it requires.Thedutiesrequired in thelawcannotbeperformedwithoutabstainingfromthesinsforbiddeninit;andthesinsforbiddencannotbeavoidedunlessthecontrarydutiesareperformed.Wemustnotonlyceasetodowhatthecommandsforbid,butdo what they require; otherwise we do not obey them sincerely. Anegativeholiness is far frombeingacceptable toGod.Everyaffirmativepreceptincludesanegativeone,andeverynegativecommandcontainsanaffirmative. Every precept, whether affirmative or negative, has twoparts: it requires obedience and forbids disobedience. The fourthcommandment, for instance, while it requires us to “remember theSabbath day, to keep it holy,” forbids us to profane that holy day. TheLord Jesus, accordingly, comprehends all the negative as well asaffirmative precepts in these two great affirmative commandments: to

loveGodandourneighbor.Itisalsoremarkablethatwhereapromiseisannexedtoapreceptthecontrarythreateningisincluded(Exodus20:12;Proverbs30:17),andthatwhereathreateningisannexedtoaprohibitionthecontrarypromiseisimplied(Jeremiah18:7-8;Psalm24:4—5).

RULE2.Where a duty is required, everyduty of the samekind is alsorequired; and where a sin is forbidden, every sin of the same sort isprohibited.Under one duty, all of the same kind are commanded; andunder one sin, all of the same sort are forbidden. When the LordcommandsustohavenoothergodsbeforeHim,HerequiresustoknowandacknowledgeHimtobetheonlytrueGod,andourGod,andtolove,worship, and glorify Him accordingly. When He commands us to“remembertheSabbathdaytokeepitholy,”Herequiresustoengageinprayer, praise, hearing theWord, receiving the Sacraments, and all theotherdutiesofthatholyday.Whereadutyiscommanded,theavowingofthat duty is likewise required. Believing in Christ, and a profession offaith inHim,are enjoined in the samecommandment (Romans 10:10).Wherethedutiesofchildrentoparentsarecommanded,notonlyarealltheduties of inferiors to superiors in everyother relation required,butalsoallthedutiesofsuperiorstoinferiors.Ontheotherhand,whentheLordforbidsustokill,Heforbidsusalsotostrikeorwoundourneighbor,or to harbormalice and revenge against him (Matthew5:21-22).WhenHe forbids us to commit adultery, He at the same time prohibitsfornication,incest,andallimpureimaginations,affections,andpurposes(Matthew 5:27-28). Where great sins are expressly forbidden, all thelessersinsof thatsortare forbidden;andtheyareprohibitedunderthenamesof the grosser sins inorder to render themmoredetestableandhorribleinourview,andalsotoshowushowabominableeventheveryleast of them is in the sight of an infinitely holy and righteous God.InsteadofattemptinganexplanationofeachoftheTenCommandments,whichwouldincreasethesizeofthisvolumetomuch,IreferthedevoutreadertoThomasBoston’sexcellentexpositionoftheminhissermonsonourShorterCatechism.

RULE3.Thatwhichisforbiddenisatnotimetobedone;butthatwhichisrequired is tobedoneonlywhen theLordaffordsopportunity.WhatGod forbids is sin, and is never to be done (Romans 3:8); what He

requiresisalwaysourduty(Deuteronomy4:8-9),andyeteveryparticularduty is not to be performed at all times (Matthew 12:7). That which isforbidden is at all times sinful, and therefore ought never, on anypretensewhatsoever,tobedone(Genesis39:9).Thatwhichisrequired,asitisalwaysourduty,soitistobeperformedasoftenasopportunityisafforded,andas itdoesnot interferewiththeperformanceofourotherduties.Wearecommanded,forinstance,tohonorourparents;butunlessthey are alive or present with us, we do not have the opportunity ofperformingthisduty.Inthethirdcommandment,wearerequiredtouse,in a holy and reverent manner, the names and ordinances of God,especially inallour actsofworship;butwe cannot, and shouldnot, beevery moment employed in acts of immediate worship; for we arecommanded to abound in the performance of other duties equallynecessary. Although the affirmative part of every precept is of as highauthorityandbindingforceasthenegativepart,yetitdoesnotbindustotheperformanceofeveryparticulardutyatall times.Itobligesus tobealways inasuitable frame forourpresentduty,butnot tobealways intheactualperformanceofeveryduty.Itbindsustotheperformanceofaparticulardutyeverytimethatwearecalledtoperformthatduty;everytimeinwhichtheperformanceofitcanglorifyGodandtheomissionofitdishonorsHim.There is, however, one affirmativepreceptwhich bindsustoperformthedutyrequiredatalltimes,namelythecommandmenttolove theLordourGodwithallourheart,withallour soul,withallourstrength, andwith all ourmind (Matthew22:37-39). There is no state,nortime,norplaceinwhichwecanbeexemptedfromthedutyoflovingGodsupremely.

RULE4.Whateverweourselvesarecommandedtobe,do,orforbear,weareobligedtodoallthatitispossibleforustodo,accordingtoourplacesandstationsinsociety,tomakeothersaroundustobe,do,orforbearthesame. We are strictly bound, according to our different stations, toendeavorthateverydutyisperformed,andeverysinisforborne,byalltowhom our influence can extend (Genesis 18:19; Deuteronomy 6:6-7;Leviticus 19:17). Accordingly, in the fourth Commandment, are thesewords:“Theseventhday is theSabbathof theLord thyGod: in it, thoushalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is

withinthygates”(Exodus20:10).Here,thedutyofboththeservantandthestrangerisrequiredofthemaster.

Whateversinisforbiddentousalsoforbidsustopartakewithothersinit,eitherbyexample,advice, connivance,orbygiving themoccasion tocommit it. “Be not partaker of other men’s sins; keep thyself pure” (1Timothy5:22).Howeverfreeofpersonaltransgressionswemaypretendto be, yet we are transgressors of the law so far as, by connivance orotherwise, we are partakers of the sins of others (Ephesians 5:11)Whatever duty others around us are commanded to perform, we arerequired, by advice, encouragement, prayer, and other helps, to assisttheminperformingit(2Corinthians1:24).Howmuchiniquity,alas,domanyevenofthesaintsthemselvescommitbynotattendingmorethantheyusuallydotothisrule!

RULE 5. The same duty is required and the same sin is forbidden, indifferent respects, in several and even in all thedivine commands.Thetransgression of one precept is virtually a breach of all. They are sointimatelyconnectedtogether that if thedivineauthority isdisregardedinanyoneof them it is slighted in all (Colossians3:5; 1Timothy6:10;James 2:10; 1 John 4:20). The first commandment, for example, is socloselyconnectedwithall theotherprecepts that it isobeyed inall ourobedience or disobeyed in all our disobedience to any one of them.Obedienceordisobediencetoitisvirtuallyobedienceordisobediencetothewholelaw.

RULE6.Whereadutyisrequired,theuseofallthemeansofperformingitaright,isrequired;andwhereasinisforbidden,everycause,andeveneveryoccasionof it,areprohibited.Whenchastity inheart,speech,andbehavior is required, temperance and diligence in our lawfulemployments,asmeansofpreservingit,are,atthesametimeenjoined.Ontheotherhand,whentheLordforbidstheprofanationoftheSabbath,at the same time He forbids all the employments and recreations bywhichmenprofane thatholyday.WhenHe forbidsuncleanness,at thesametimeHeprohibitsdrunkenness,gluttony,idleness,orwhateverelsemay be an incitement to that sin. Where He forbids murder, He alsoprohibits thewrath,malice, and revengewhichpromptmen to committhat crime (Matthew 5:21-22; 1 John 3:15). When children are

commandedtohonortheirparents,parentsare, in thesamecommand,enjoined to regard their children with parental affection, and to bringthemupinthenurtureandadmonitionoftheLord(Ephesians6:4).

RULE 7. No sin is at any time to be committed in order to avoid orprevent a greater sin. We must not “do evil that good may come”(Romans3:8)Theveryleastsinoughtnot,onanyaccountwhatever, tobe committed.Noneof thedispensations of adorableProvidence lays aman under a necessity of sinning. “Let no man then say when he istempted, ‘I am tempted of God,’ for God cannot be tempted with evil,neithertemptethHeanyman”(James1:13).Asnomanisallowedbythelaw, sonone isnecessitatedby theprovidenceof an infinitelyholyandrighteous God, to commit one sin in order to prevent another.We arecommandedinthelaw,notonlytoabstainfromallevil,buteven“fromallappearanceofevil”{1Thessalonians5:22).Butwhilenosinmustbecommittedinordertopreventagreatersin,somedutiesrequiredshould,aswasobservedabove,giveplacetootherdudes.

RULE8. The commandments of the second table of the lawmust giveplace to those of the firstwhen they cannot bothbe observed together.Ourloveofourneighbor,forinstance,oughttobesubjectedtoourloveofGod;andweareenjoinedtohate,thatis,toloveinalessdegree,fatherand mother for Christ, when our love of them comes at any time incompetitionwithour love forHim(Luke14:26).Whenour love forournearestrelationsanddearestfriendsbecomesinconsistentwithourloveforChrist,theformermustyieldtothelatter.WemustpreferChrist,andGod in Christ, to all the other objects of our esteem and affection(Matthew10:37).Whenthecommandsofoursuperiorsamongmenareatany timecontrary to thecommandmentsof theLord, thenweare toobeyGodratherthanmen(Acts4:19).Butalthoughournaturaldutiestomen, required in the second table of the law, must give place to ournatural duties to God required in the first (Acts 5:29), yet the positivedutiesenjoinedinthefirsttablemustyieldtothenaturaldutiesrequiredin the second when they cannot both be performed at the same time(Hosea6:6).

RULE9.Inourobedience,weshouldhaveaspecialandconstantrespectto the scope and final end at which the Lord aims by all the

commandmentsingeneral,orbyanyoneoftheminparticular.Thegreatend at which God aims in general, in subordination to His ownmanifestedglory,isperfectholinessofheartandlifeinHispeople,evenas He Himself is holy (2 Corinthians 7:1; 1 Peter 1:15). Whateverobedience, therefore, He enjoins, He requires that it be absolutelyperfect; and whatever obedience we perform, we are bound to aim atperfection in it (Philippians 3:13), and to assure ourselves that inproportion aswe fall short of perfection,we sin and come short ofHisglory.Thisrule,inthehandoftheSpiritoftruth,isofspecialusetoteachbothsinnersandsaintsthetruemeaningofeverydivineprecept.Theaimof God in each of His commandments is perfection of holiness, ofconformity“totheimageofHisSon,thatHemaybethefirstbornamongmanybrethren” (Romans8:29).And theperfection inobediencewhichHerequiresis,ashasbeenhintedabove,aperfectionofprinciplethatourobedienceproceedfrom“apureheart,fromagoodconscience,andfromfaithunfeigned”(1Timothy1:5;Matthew5:48);aperfectionofthepartsofit,sothatitisuniversalinrespectofallthecommands,orofallthingswritteninthebookofthelaw;aperfectionofdegrees,thateverypartofitberaisedtotheveryhighestdegreeofconformitytotheholylaw;andaperfection in respectofduration, that from thebeginning to theendofour lifewe continue “in all thingswhich arewritten in the book of thelaw, to do them.”RULE 10. The beginning and the end, aswell as thesum,ofallthecommandments is love.“Love is thefulfillingof the law”(Romans13:10).“Theendofthecommandmentislove”(1Timothy1:5).AsalltheblessingsofGodtoHispeopleflowfrom,andarecomprisedin,His loveto them,soall thedutiesofman»oGodarecomprehended inlovetoHim.TheloveofGodtomanisthesumofthegospel;theloveofmantoGodisthesumofthelaw.LovetoGodasourGodisthesumofwhat isrequiredinthefirst tableof the law; lovetoourneighbor is thewhole ofwhat is enjoined in the second.The former is called “the firstand great commandment,” and the latter is “like unto it.” These twocommandmentsare so closely connected together thatobedience to theonecannotbeperformedwithoutobediencetotheother.WecannotloveGodsupremelyunlessweloveourneighborasourselves;norcanweloveourneighbor,whowasmadeintheimageofGod,asourselvesunlessweloveGod,whocreatedhiminHisownimage,withsupremeaffection(1John4:20).Allthedutiesrequiredinthefirsttableofthelawarebutthe

nativeexpressionsofsupremelovetotheLordourGod;andallthedutiesenjoinedinthesecondareonlythegenuineexpressionsofsincerelovetoourneighbor.

Now is it so that our love of our neighbor is to be subjected orsubordinatedtoour loveofGod?Wemayhence learnhowweoughttoloveGod,andhowtoloveourneighbor.WemustloveGodmorethanweloveourselves,andloveourneighborasourselves.WeareboundtolovetheLordourGodsupremely,orwithallthepowersofoursouls,andtolove our neighbor co-ordinately, or as ourselves. To love the Lord ourGod, according to the commandment,with all ourheart is to loveHimwithaperfectdegreeofsincerity(Romans12:9).ToloveHimwithalloursoul is to loveHim spiritually and affectionately, and that in a perfectdegree;andtoexpressourardentaffection toHimbyevery instanceofobedienceinwhichanyfacultyofoursoulscanbeexercised.ToloveHimwithallourstrengthistolovenootheramiableobjectasmuchasHim,and none but in Him and for Him, or in subordination to Him (Luke14:26).AndtodoitwithallourmindistoregardHimwithanintelligentlove or a superlative esteem, and to love Him principally for His owninfiniteamiableness,asmanifestedespecially inthepersonandworkofouradorableRedeemer(SongofSolomon1:3;Philippians3:8).

The highest degree of love, then, of which man, even in his state ofinnocence,wascapableisduetoourGod;butalesserdegreeofitisdueto ourselves and our neighbor. To love our neighbor as ourselves is toloveHiminthesamemannerasweoughttodoourselves.Alawfulandregular love of ourselves is here implied; for it is made the patternaccording to which we ought to love others. This regular self-love is ahabitualdesireandendeavoralwaystoaimatthehappinessofoursoulsand bodies in subordination to the glory of God. To love, then, ourneighbor as ourselves is to love Him as constantly, as sincerely, astenderly, asardently, as actively, andas inviolably aswe loveourselves(Ephesians5:29).This loveofourneighborshouldbeexpressedbyourdoingtoHimallthatwewouldfromawellinformedjudgment,andhaveHimtodotousinthesamerelationsandcircumstances.Wearerequiredtoloveallmenwithaloveofbenevolenceandbeneficence,butthesaintsnotonlywithaloveofbenevolence,butwithaloveofcomplacenceand

delight (Psalm 16:3). This love of God and of our neighbor must flow'‘fromapureheart,fromagoodconscience,andfromfaithunfeigned”(1Timothy 1:5). And when it proceeds from these principles, it is “thefulfilling of the law,” the essence of true holiness, and “the bond ofperfectness.”Reader,trustintheLordJesuswithallyourheartforallHissalvationtoyourself inparticular,andespecially forpurityofheartandpeaceofconscience;andthenyourfaithwillworkbylove.

Itisevidentfromwhathasbeensaidthatwewereallbornintotheworldutterly destitute of conformity to the holiness of God’s law. We were“bornin iniquityandconceived insin” (Psalm51:5).Wecame in to theworldentirelydestituteofthemoralimageofGod,andwhollyunderthedominionofnaturaldepravity(Job11:12).Theholylawcommandsustolove God supremely, but by nature we love ourselves supremely. Itenjoinsustoloveourneighborasourselves;butwe,onthecontrary,hateour neighbor, especially in relation to the momentous concerns of hisimmortalsoul.ThelawrequiresustodelightsupremelyintheLordourGod;butinsteadofthiswedelightonlyinsin,oratleastinthatwhichisnotGod.WearecommandedinthelawtodoalltothegloryofGod,butwe are naturally disposed to do all to our own glory. These corruptpropensitiesarenativeintheheartofeverydescendantofAdam,andaredirectly contrary to the holy nature and law of God (Psalm 53:1-3). Sogreat is the contrarietybetween theholynatureofGodas expressed inHislawandthenatureofasinner,thatGodissaidtohatesinners(Psalm5:5),andsinnerstohateHim(Romans8:7).Andnomanhasattainedatrueconvictionofhis sinbuthewhomtheHolySpirithasmade to seeand feel that by nature he is a hater ofGod and of the whole revealedcharacterofGod.

Hence it is manifest also that the very best actions of unconvertedpersons are sinful in the sight of God. Such persons, indeed, domanythings that are materially good, but nothing that is formally good;nothing fromagoodprinciple, inagoodmanner,or toagoodend.Allthattheydoisdone,eitherdirectlyorindirectly,inoppositiontotheholycommandments of the Lord; and so it is sinful and hateful to Him (Proverbs 15:8; Romans 8:8; Hebrews 11:6). How then can suchperformancesatonefortheirpasttransgressions,andentitlethemtothe

favorofGodandeternallife?Ah,howdeeptheinfatuation,howgreatthefolly of relying on our own righteousness for a title to our eternalsalvation!

Fromwhathasbeensaid,itisevidentthatitisarighteousthingwithGodto require of unregenerate sinners what they cannot perform. Hecommands them to love Him with all their hearts, and so to performperfectandperpetualobediencetoHisrighteouslaw;butintheirstateofunregeneracy they have no moral ability to perform a single dutyaccording to the commandment (Romans 5:6). It is infinitely just,however,thattheLordshouldrequireofsinnerswhattheyareunwilling—and so unable—to perform; and that He should condemn them todeath,inallitslatitudeandextent,fornotperformingit.FornothingcanbemorejustandreasonablethanthattheyshouldyieldperfectobediencetoHisrighteouslaw.Hegavethem,inthefirstAdam,sufficientabilitytoperformperfectobedience,andtheychosetodeprivethemselvesofitbytheir transgression in Him as their federal representative (Ecclesiastes7:29; Romans 5:12, 19). Besides, they have no inability but what isvoluntary.Theylovethedepravityoftheirhearts,andchoosetocommitiniquity.Indeed,iftheLordcouldnotjustlyrequireofsinnerswhattheycannotperform, itwould inevitablyfollowthattheycouldhavenoneedeitherthattheSonofGodshouldfulfilallrighteousnessforthem,orthatHisHolySpiritshouldimplantholinessinthem.Tosay, then,thatGodcannotjustlyrequiresinnerstoperformthatobediencetoHimwhichofthemselvestheyareunabletoperformtendstoundermine,atonce,boththelawandthegospel.

Toconclude,wemayhenceseethatnoinfluencesoftheHolySpiritbutsuchasareirresistiblewillsufficetoconvertasinnertoGod,andtothelove and practice of sincere obedience to His law. So strong andinveterateisthecorruptionwhichisintheheartsofunregeneratesinnersthatelectsinnersresistthesavingoperationoftheSpiritasmuchandaslong as they can; and were it not that the adorable Spirit is infinitelyefficacious in His operation, they would all so resist Him as to hinderHimfromconvertingthem.AninfinitelypowerfuloperationoftheHolySpirit,suchaswillbesufficienttoconqueralltheresistancemadetoitbysinners, is necessary to change their natures andmake themwilling to

believe in Jesus Christ, and return through Him to God as their God.Accordingly, the Holy Spirit, in converting sinners, is in Scripturerepresented as puttingHis laws into theirminds, andwriting them ontheir hearts, as creating them in Christ Jesus unto good works, asquickeningandraisingthemupfromthedead,andasopeningtheireyesandcallingthemoutofdarknessintoHismarvelouslight.HencetheyaresaidtobebornoftheSpirit,tobenewcreatures,andtowalkinnewnessoflife.Thisgreatandwonderfulchangeisindispensablynecessarytotrueconversion. Happy, inexpressibly happy are you, reader, if you are asubject of it! No sooner do you begin to experience this happy changethanyoubeginso tobelieve thegospelas tohavecommunionwith thesecondAdaminHisrighteousnessandsalvation,andsotoobeythelawastowalkworthyoftheLordtoallpleasing.

TheGospelofChrist

Theword“gospel”signifies“goodnews”or“gladtidings”ofsalvationtolost sinners of mankind through that “Savior who is Christ the Lord”(Luke 2:10-11). The term in Scripture is used in a twofold sense. It istaken in a lax and general meaning, and also in a strict and properacceptance.

First,itisemployedinalaxandgeneralacceptance.Thegospel,initslax,large, or general meaning is the doctrine of Christ and His apostleswhich, strictly speaking, is amixturebothof lawand gospel. It is usedsometimestodenotethehistoryofthebirth,life,death,resurrection,andascension of Christ (Mark 1:1); sometimes the New Testamentdispensation of the covenant of grace (2 Timothy 1:10); sometimes thepreachingoftheWordofChrist,particularlyofthedoctrinesandoffersofsalvation through Him (1 Corinthians 9:14); and more frequently thewhole system of revealed truth (Mark 1:14). Thewhole of divine truth,comprising both the law and the gospel strictly taken, is in Scripturecalled “the gospel”; for in publishing it the law must be preached insubserviencetothegospelinitsstrictacceptance.Thelawasacovenantofworksmustbepreachedtounregeneratesinnersinordertoconvincethem of their sin and misery, and to impel them to accept thecompassionateSaviorofferedtotheminthegospel.Thelawasaruleoflifemustbepreached tobelievers inorder toexcite themto trustatalltimes inChrist, fornewsuppliesofsanctifyinggrace,andtoadvance inholyconformity toHim.Since the law in itscovenant formisofspecialuse in the dispensation of the gospel; since the law as a rule of dutystandsinthecovenantofgrace,andistothespiritualseedofChristtheonlyruleofacceptableobedience;andsincethegospel,strictlytaken,isthe centre inwhichall the linesof revelationmeet, thewholeofdivinerevelationisdenominated“thegospel.”Thelaw,sofarasIknow,isneverin Scripture contrasted with the gospel in this large acceptation of theword,butisrathercomprisedinit.

SomehavethoughtthatwhateverisintheOldTestamentislawandthatwhatever is in theNew is gospel. But this is such amistake as revealsgreat ignorance of the sacredOracles. The law and the gospel, in theirstrictandpropersense,areintermingledwitheachotherbothintheOldTestamentandintheNew.MosesandtheProphetsoftenpublishedthegospel as well as the law. Christ and His apostles, on the other hand,frequentlypreachedthelawtogetherwiththegospel.AsMoseswroteofMessiah(andsopublishedthegospel,thoughheprincipallypromulgatedthe law to the Israelites), so theLord Jesus andHis apostles explainedandurgedthelaw,thoughtheychieflyemployedthemselvesinpreachingthegospel.IfbythegospelwemeanthewholeofthatdoctrinewhichwasdeliveredbyourLordandHisapostles, it ismanifest that thedutiesofthe law are more clearly explained and more strongly enforced in thegospelthanevertheywerebyMosesandtheProphets.Andthereforethispartofthegospelmaywellbecalled“thecommandmentoftheapostlesof the Lord and Savior,” and “the perfect law of liberty.” An apostleinforms us that the new covenant or testament was established orbrought into the form of a law on better promises (Hebrews 8:6). Thegospel, in its largeacceptance,contains thepurestand fullest systemofmoralsthathaseverbeenpresentedtotheworld.Itrevealstheinfinitelygloriousperfections ofGod, for “Hewho is in the bosomof the Fatherhath declared Him.” It affords, at the same time, plain and affectingdiscoveriesofa futurestate.“OurSaviorJesusChrist,”says theApostlePaul, “hath abolished death, and hath brought life and immortality tolightthroughthegospel”(2Timothy1:10).

Thegospel,inthispointofview,containsprecepts,allthepreceptsthattheLordevergavetothechildrenofmen,andallthepreceptsthataretobefoundinthewholecompassofdivinerevelationandsummedupintheTenCommandments.Itcomprehendsnotonlythecommandstobelieve,to repent, and to perform new obedience, but all the othercommandmentsofGodtomen;sothateverypreceptintheWordofGodisapreceptofthegospelinitslaxandgeneralmeaning.Accordingly,theApostle Paul informs us that “the Lord Jesus shall be revealed fromheavenwithHismightyangelsinflamingfire,takingvengeanceonthemthatknownotGod,andthatobeynotthegospelofourLordJesusChrist”(2Thessalonians1:7-8).Healsosaysofthosewhoheardthegospelfrom

himselfandtheotherapostlesthat“theyhavenotallobeyedthegospel”(Romans10:16).AndtheApostlePeterwrote,“Ifjudgmentfirstbeginatus,what shall the endbe of themwhoobeynot the gospel ofGod?” (1Peter4:17).Bythegospel inthesepassagesismeantthewholeWordofGod, comprehending both the law and the gospel strictly so called. If,therefore,weexhortoneanother toobey thepreceptsof thegospel,wecertainlyshould,inordertopreventerror,informeachotheratthesametimethatwedonotmeanthegospelinitsstrictsense,whichcontainsnoprecepts, but the gospel in its lax and general acceptance, whichcomprisesallthepreceptswhichtheLordhasgiventothesonsofmen.

Second, the term in Scripture is also used in its strict and propermeaning.Thegospelstrictlytakensignifies“goodnews,gladtidings,orajoyfulmessage.”It is the joyful tidingsofa freesalvationthroughJesusChrist to sinners of mankind (Matthew 11:5; Luke 2: 10-11; Romans10:15),oritisarevelationandexhibitionofthecovenantofgracetomen.The gospel reveals to uswhat the Father, the Son, and theHoly Spirithavedone for us,what inestimable blessings theyhaveprovided for usandarewillingto imparttous,howfullyandfreelytheseareofferedtous,andhowtheyaretobereceivedandenjoyedasgiftsofinfinitelyfreeandsovereigngrace.Nowthegospel,inthispointofview,comprisesthefollowingparticulars:

1.Itcontainsthedoctrinesofgrace,orthedoctrinaldeclarationsofGodconcerning the redemption of lost sinners; concerning His counsel ofpeace, and also His covenant of grace in the source, the parties, themaking, the conditions, the promises, and the administration of it;concerningtheLordJesus,theonlyMediatorofit,inHisperson,offices,relations, and estates; concerning the Holy Spirit as the Quickener,Enlightener, Sanctifier, and Comforter of elect sinners according to it;andconcerningtheinestimableblessingspromisedinit.Thisisthesumofallthedoctrinaldeclarationsofthegloriousgospel.ItisadeclarationorpublicationofthefreegraceofGodtosinnersofmankind,manifestedinHisredemptionofthembyJesusChrist;anditisthebesttidingsthateverhavereachedtheirears.ItisbyHisgospelthatthegreatRedeemer“saithtotheprisoners,‘Goforth’;andtothemthatareindarkness,‘Showyourselves’”(Isaiah49:9).Byenablingconvincedanddisquietedsinners

tobelievewithapplicationtothemselvesthedoctrinesofthegospel,“Hegivesthembeautyforashes,theoilofjoyformourning,andthegarmentof praise for the spirit of heaviness” (Isaiah 61:3). That joyfulmessagewhichChristwas anointed to preach, angels brought to the shepherds,and the apostles, evangelists, andministers of Christ published to theworld.

Thegospel, then, isgladtidingsofgoodthings.Notidingswereeversojoyfulasthosewhichareannouncedinthegospel;andnobenefitswereeversogoodasthosewhichareexhibitedinit.Atthesametime,nomanwill ever loveor somuchasunderstand rightlya singledoctrineof thegospelunlessheseesandfeelsthatasasinnerheisutterlyundone.Itistomen as sinners that the word of this salvation is sent. No doctrinedeservestobecalledgospelbutthatwhichmakestheadorableRedeemer“allinall,”the“AlphaandOmega”intheredemptionofasinner.Ofsuchhigh importance is the doctrine of our Redeemer’s divine Sonship thattheevangelistMarkbeginshisaccountof thegospel (Mark1:1)andtheApostlePaulbeganhisministryofitwiththatgrandarticle(Acts9:20).Andsofundamentalisthedoctrineof

Christ’sconsummaterighteousness for the justificationofbelievers thatthe same apostle says of the gospel that “it is the power of God untosalvation toeveryone thatbelieveth; for therein is the righteousnessofGod revealed from faith to faith” (Romans 1:16-17). The word of thegospel which the Apostle Peter spoke to the Gentiles that they mightbelievewasthedoctrineofpeacebyJesusChrist,withremissionofsinsthrough His name, to be received by faith (Acts 10:36 and 15:7). Thegospel,inthispointofview,differssomuchfromthelawasacovenantastobetheveryreverse.

2. The gospel strictly taken comprises also all the promises of thecovenantofgraceasincludedinthegreatandcomprehensivepromiseofeternal life. Every promise of that gracious covenant belongs to thegospel. The gospel, in the proper acceptation of it, consists of free andabsolutepromisesofgraceandglory; or it includes a free and graciouspromiseofjustificationandeternallifethroughourLordJesusChrist.Itcontains the promises of faith and repentance, and, indeed, of all theotherblessingsoftheeverlastingcovenant.ThegospelaftertheFallwas

revealed in the form of a free and absolute promise of a Savior, withsalvation inHim to lost sinnersofmankind. Itwas thenpromised thatthe seed of the woman would bruise the head of the serpent (Genesis3:15). The gospel was preached to Abraham also under the form of anabsolutelyfreepromise:“Intheeandinthyseedshallall thenationsofthe earth be blessed” (Genesis 12:3 and 22:18; Galatians 3:8). In thegospel, salvation from sin, from the curse of the law, and thewrath ofGod, aswell as restoration to fellowshipwithGod, conformity toHim,andtheeternalenjoymentof

HimisgraciouslypromisedinChristtoallwhocordiallybelieveinHim.TheLordpromisesinHisgospelthatHewillgiveHisHolySpirittoelectsinners to quicken their dead souls, to enlighten their dark minds, toenablethemtobelieveinJesus,torepentoftheirsinsafteragodlysort,tolove,obeyandenjoyHimnow,andtoattaintheperfectfruitionofHimforevermore. In thegospel,aspreachedunder theOldTestament,werepromises of the coming ofMessiah in human nature; and in the samegospel, as preached under theNew, are promises of the coming of theSpirit,orofChrist’scominginagreatermeasureofspiritual influences.These promises in the gospel are presented or offered to sinners incommon,andaremadeandperformedtosuchsinnersasbelieve.

The gospel, in this its strict and proper sense, seeing it is the form ofChrist’s testament which consists of absolute and free promises ofsalvationbyHim,containsnoprecepts.Itcommandsnothing.Itdoesnotenjoinus even tobelieve and repent; but it declares touswhatGod inChristasaGodofgracehasdone,andwhatHepromisesstilltodoforusand in us and by us. Every requirement of duty, all precepts, those tobelieveandrepentnotexcepted,belongtothemorallawwhichbindsthenewduty uponus themoment that the gospel exhibits the new object.Indeed,ifbutasingleinstanceofdutyowedbythereasonablecreaturetoGodwerenot,eitherexpresslyorbyconsequence,orcommandedinthemoral law, that divine lawwould be so far defective; itwould not be aperfectlaw.Butintheoraclesortruthwereadthat“thelawoftheLordisperfect”(Psalm19:7), and that “His commandment is exceedingbroad”(Psalm119:96).Thedivine law then, beingperfect, cannotbut reach toevery condition of the creature, and require of him every duty. When

thereforeGodinthegospelgraciouslypromisestogiveelectsinnersfaith,repentance,andeternallife,thelawwhichcommandseverydutyobligesthem, incommonwithallothersinnerswhohear thegospel, tobelieveandtrustandpleadthosepromises.Itbindsthemtotrustthosepromisesespecially,andtoreceivethefulfilmentofthem,intheorderinwhichthegospel exhibits them; to exercise faith in order to the exercise of truerepentance, and to exercise faith and repentance daily in order to beprepared for the consummation of eternal life. While every divinepromise,then,belongstothegospelofGod,andnoneofthemtoHislaw,every divine precept is contained inHis law, and none of them inHisgospelstrictlytaken.

3.Thegospel,initsproperacceptation,containslikewiseGod’sgraciousoffers of Christ in His person, righteousness, fullness, offices, andrelations, and of Himself in Christ to sinners of mankind in common(Isaiah42:6-7 and 55:4; John3:16 and6:32). It comprehends alsoHisoffer of all His promises in and with Christ to sinners indefinitely (2Corinthians1:20;Acts2:39;Hebrews4:1).Hencewecommonlycalltheseoffers “gospel offers” because they form amain and special part of thegospel.“Thisistherecord,”saystheApostleJohn,“thatGodhathgiventouseternallife;andthislifeisinHisSon”(1John5:11).ThatGodhasgiventousanofferofeternallifeinandwithHisSonistherecordwhichHehasgivenofHisSon. It is thesum,orat leasta leadingpart,of thetestimony of God concerning His Son. As the gospel, then, cannot bepublishedfaithfullyunlesstheunlimitedofferisdeclaredtoallwhohearit,so,itcannotbecordiallybelievedunlessthegraciousoffer,andallthatisoffered,isacceptedandreceivedasagiftofinfinitelyfreegrace.Whileall duties are commanded in the law, all privileges and blessings areofferedinthegospel.Whiletheformerarerequiredofall, the latterarepresentedtoall.Christ,andalltheblessingsofHisgreatsalvationareinthe gospel offered freely, fully, presently, and particularly, and that tosinnersofmankindincommon;andastheyareoffered,somusttheybereceived by sinners. Theministers of the gospel are authorized by theLordJesusto“preachthegospeltoeverycreature”(Mark16:15),thatis,topublishthefullandfreeofferofHimself,andofHisrighteousnessandsalvation,toeveryrationalcreature,everysonanddaughterofAdam,towhomtheymayhaveaccess to speak.And it is, indeed,good tidingsof

greatjoywhichshallbetoallpeoplethattoussinnersofthehumanracethisChildisborn,thisSonisgiven(Isaiah9:6).ThereceivingofChristbyfaith supposes a previous offering or giving of Him to hearers of thegospelinordertoaffordthemawarranttoreceiveHim.AstherainingofthemannaaboutthecampofIsraelinthewildernessiscalledagivingofitpriortotheireatingofit,sothegospelofferofChristiscalledagivingofHimprevious toa sinner’s receptionofHimby faith (John6:31-32).Indeed,itisasnecessaryapartofthegloriousplanofsalvationbyJesusChristthatHebegivenasanofferingbeforebelievingasthatHebegiveninpossessioninandafterbelieving.

4. Last, the gospel strictly taken includes God’s infinitely gracious andtenderinvitationstosinnersofmankindingeneraltoacceptHisoffersofaSavior,andofsalvationbyHim.InthegospelHegraciouslycalls,andwith inexpressible earnestness entreats men to come as sinners andreceiveall thatHehasoffered to themon thewarrantofHis authenticofferof it.Heearnestly invites andurges them tobelieve that theLordJesusChrist,withHisrighteousnessandsalvation, isgraciouslyofferedtothem,andsototrustinHimforalltheirsalvation(Proverbs8:4and9:4-5; Isaiah55: 1-3;Matthew11:28-30;Revelation3:17-20and22:17).Those invitations, when considered as calls to perform the duties ofbelieving and repenting, belong to the law; but when viewed asexpressionsofthereadinessorwillingnessofGodtobestowsalvationonsinners, and as affording them an additional warrant to trust in thecompassionate Savior for it, they form a part of the gospel. No manbelievesthegospelcordiallyuntil,convincedofhissinfulnessandmisery,he believeswith application to himself those invitations, and, uponthewarrantof them, trusts in theLordJesus forall salvation tohimself inparticular.Forthegraciousinvitationsofthegospel,equallyasthedirectoffersofit,areaddressedtoeverysinnerofmankindwhohearsthejoyfulsoundofit.Asforthecommandstobelieveandrepent,they,asIhintedabove, belong entirely to the law. These commands, when given tounregeneratesinners,belongtothelawasacovenantofworks;andwhengiventobelievers,topersevereinbelievingandrepenting,theybelongtothelawasaruleoflife.

The gospel in its proper acceptation (as comprising the doctrines,

promises,andoffersofa freesalvation,with invitations toaccept theseoffers) is in Scripture called “the gospel of God.” He devised andappointeditinallitsparts.ItcontainsthedeclarationsandpromisesofHis redeeming mercy and the gracious offers of Himself in Christ tosinners of mankind to be their God and Father; it affords the mostillustriousdisplaysofallHisperfections,especiallyofHisgloriousgracein the salvation of such as believe (Romans 1:1). It is also called “thegospelofChrist.”HeisthegloriousAuthor,theprincipalMessengerandPreacher,theblessedsubjectandendofit,inwhomallitsdoctrinesandpromises are “yea and amen, to the glory of God” (Romans 1:16). It iscalled“thegospelofthegraceofGod”(Acts20:24),foritproceedsfromHisfreefavorandgoodwilltomen.ItmanifeststheexceedingrichesofHisgraceandthekindnessofHislove;anditisthemeansbywhichHegraciouslycommunicates theundeservedblessingsofsalvationtosinfulmen. “Thegospel ofpeace” is anotherof itsnames (Ephesians6:15). Itflows from God with Christ as its Mediator, to reconcile sinners toHimself.Bymeansof it, thepeaceofGodispublishedtomen;andit isthemeansofreconcilingtheirheartstoHimastheGodofpeace,andtooneanotherasfriendsandchildrenandheirsofHim.Itisalsocalled“thegospelofsalvation”(Ephesians1:13), for itreveals,promises,andofferssalvation.And in thehandof theadorableSpirit it is the instrumentofapplyingthegreatsalvationofJesusChristtothesoulsoflostsinners.Itiscalled, likewise, “thegospelof thekingdom” (Matthew4:23), for it isissuedfromtheroyalauthorityofChristtheKingofZion,isproclaimedinHischurch,andisthemeansofbringingrebelsandenemies,first,intoHiskingdomofgrace,andafterwardsintoHiskingdomofglory.Anotherofitsqualitiesisthatitisa“gloriousgospel”(1Timothy1:11).Itaffordsthe most illustrious displays of the infinitely glorious perfections,purposes, favors, mercies, and truths of God in Christ; the brightestdiscoveriesofthegloryofHimwhoisthebrightnessoftheFather’sgloryandtheexpressimageofHisperson;anditisthemeansofHisbringingmanysonsanddaughterstoglory.Inaword,itiscalled“theeverlastinggospel” (Revelation 14:6). It continues to be preached, heard, andbelieved from the beginning to the end of time; and the inestimableblessingsexhibitedinitwillcontinuetobeenjoyedbythesaintsthroughalleternity.

Fromwhat has here been advanced, it will be obvious to the attentivereaderthatthereisagreatdifferencebetweenthegospelinitselfandinitsdispensationby JesusChrist. If the gospel is considered in its largeacceptation, or as dispensed by the Lord Jesus, the Messenger of thecovenant, legalprecepts and threatenings are comprised anddispensedin it. A dreadful sanction is contained in it in order that none maypresumetoturnthegraceofitintolicentiousness.Ontheotherhand,ifitis viewed in itself, or in its strict and proper meaning, it has neitherpreceptsnorthreatenings,but,aswasobservedabove,itisanexhibitionofthecovenantofgrace tosinnersofmankind,orgoodtidingsofgreatjoytoallpeople.

Such expressions as the following are gospel in the strict sense of theword:

Christ “was delivered for our offenses, and was raised again for ourjustification.”

“Untoyouisbornthisday,inthecityofDavid,aSaviorwhichisChristtheLord.”

“MyFathergivethyouthetruebreadfromheaven.”“ThisisthepromisethatHehathpromisedus,eveneternallife.”

Butontheotherhand,suchexpressionsasthesearegospelconsideredinitsdispensationtothesonsofmen:

“BelieveontheLordJesusChrist,andthoushaltbesaved.”

“He that believeth, shall be saved; but he that believeth not, shall bedamned.”

“HethatbelievethontheSonhatheverlastinglife;andhethatbelievethnottheSonshallnotseelife;butthewrathofGodabidethonhim.”

Intheseandsimilarpassages,thecommandtobelieveontheLordJesus,andthedenunciationofdivinewrathagainstallwhobelievenot,donotbelong to the gospel in itself, or strictly taken; but they belong to theexternaldispensationof it to sinners. In thedispensationof thegospel,

thelawandthegospelaredispensedtogether.Thelawispromulgatedinsubservience to the gospel, and therefore it is included in thedispensationofthegospel.Thegospelstrictlytakenisonething;andthepreceptandthreateninginthedispensationofitisanother.

DowereadinScripturethatunbelieversdonotobeythegospel?Wearenot fromthis tosuppose that thegospel in itspropermeaning isa law,butinallsuchpassagesit istobeunderstoodnot initsstrict,but initslargeacceptationascomprisingbothlawandgospel.

Doesthegospelinits largeorextendedsenseincludethelaw,thesamelaw that was given toman at the beginning?Hence it ismanifest thatChristas

Mediatorgivesnonewlaw,eithertosaintsorsinners,underthegospel.HeindeedsaidtoHisdisciples, “AnewcommandmentIgiveuntoyou,that ye love one another; as I have loved you, that ye also love oneanother'(John13:34).Butthisisnotthecommandofanewlaw,andonthataccountcalled“new,”for“it isanoldcommandmentwhichwehadfrom the beginning” (1 John 2:7 and 2 John 5). But it is called newbecause it is amost excellent one; because it is more clearly and fullyexplained thanbefore;because it is tobekept in anewmanner, or “innewnessofspirit,andnotintheoldnessoftheletter”;andbecauseit isenforcedbyanewmotiveandpattern.ForChristsays,“AsIhavelovedyou,thatyealsoloveoneanother.”HedoesnotheresaytoHisdisciples,‘Yeshall loveyourneighbormerelyas yourselves,”but “as Ihave lovedyou.”TheLordJesus,then,hasnotpurchasedorpublishedanewlawofgrace to sinners inwhich faith, repentance, and sincere obedience to itaremadetheconditionsof justificationandeternal life.There isadeepsilence throughout theOracles of Truthwith regard to any new law ofeasier terms, or any new conditions of justification and salvation. Weread,indeed,thatChrist,thelastAdam,fulfilledallrighteousnessforHisspiritualseed,andthat“byHisobedienceshallmanybemaderighteous.”ButnowhereintheWordofGoddowereadthatHepurchasedanewlawof grace for them, according to which they might fulfill a justifyingrighteousnessforthemselves,andaccordingtowhichsinceritymightbeacceptedinsteadofperfectionofobedience.

Hence it is alsomanifest that if any good quality orwork of oursweremadetheconditionofourjustificationortitle toeternal life, thiswouldturn the covenant of grace exhibited in the gospel into a covenant ofworks.Thecovenantofgracerevealedandofferedtosinnersinthegospelis the only covenant according to which a sinner can be justified andentitledtolifeeternal.Itisabsolutelyimpossiblethathecanbejustifiedaccordingtothebrokencovenantofworks.Butwereanygraces,acts,orworks of his the proper conditions of his justification, the covenant ofgracewouldbeasmuchacovenantofworksaseverthecovenantmadewith Adam was. The condition of Adam’s covenant was perfectobedience; and, according to this imaginary law of easier terms, theconditions of the covenant of grace are sincere faith and sincereobedience. But it was far easier for Adam in his state of innocence toperform the condition of perfect obedience than it is for an impotentsinner,orevenfortheholiestsaint,toperformthatofsincerefaithandobedience. The terms of the new covenant, according to that scheme,would, insteadof beingmoremild, bemore rigorous anddifficult thanthose of the old. The condition of the one covenantwould beworks aswellasthatoftheother;forworksarestillworkswhethertheyareperfector sincere. All indeed who, according to the covenant of grace, attainjustificationarejustifiedbyfaith;butitisonethingtobejustifiedbyfaithasmerely the instrument of justification andanother tobe justified forfaithasanactorworkaffordingatitletojustification.Itisonethingforfaithasanactofobedience,andasbeingseminallyallsincereobedience,togiveatitletojustification;anditisaverydifferentthingforfaithasameansorinstrumenttoreceiveatitletoit.Faith,accordingtothegospel,gives no manner of title to the smallest blessing of the everlastingcovenant;but it receives the surety-righteous-nessof the secondAdam,which gives a full title to every one of them (Romans 5:18). It givespossessionofnothinginthatgraciouscovenant,butittakespossessionofeverything.

Fromwhathasbeensaid,wemayseewhenaman’sobediencetothelawisevangelical.HisobedienceisspirituallygoodandacceptabletoGod,or,in otherwords, is evangelicalwhenhe performs it from faith and love,from union with Christ, and justification for His righteousness as theprinciplesofit;whenheperformsitnottothelawasacovenantofworks,

buttothelawinthehandofChristasaruleofduty;whenheyieldsitnotfor life,but from life;not in thestrengthofnaturenorofgracealreadyreceived,butinthestrengthof“thegracethatisinChristJesus,”trustingthatChrist, according to thepromise, affordshimcontinual supplies ofgrace;andwhenheperformsitchieflyforthegloryofChrist,andofGodin Christ. It is evangelical obedience when a man performs it not torecommendhimtothefavorofGod,butinthefaithofGod’s favor;notthatitmaybehisjustifyingrighteousness,butthatitmaybeacontinuedexpression of adoring gratitude for the gift of his Redeemer’srighteousness;not that itmaydispose theLord tobecomehisGod,butbecauseHeisalreadyhisGodandFather.OnlysuchobedienceasthatisagreeabletothegospelofChrist.

Is thewholeofChrist’ssalvationoffered in thegospel to sinners?Thensalvationfromthelawasacovenantofworksistenderedtothem.Inthedeclarations and offers of the blessed gospel, the consummaterighteousness of Jesus Christ, which has not only answered all thedemandsofthelawasacovenant,buthasmagnifiedthelawandmadeithonorable, is presented to them. In the gospel they are also invited toreceive thegiftof thatglorious righteousness,againstwhich theutmostrigor of the violated law can offer no objection, because it is therighteousnessofHimwhoisGodaswellasman.Whentheyareenabledto accept the gift of it, and to relywithhumble confidence on it for alltheirtitletojustificationandeternallife,itisimputedtothem;andtheyaresojustifiedinthesightofGodastobesetfreefromallthedemandsofthelawinitscovenantform.Andwhenbymeansofthegospeltheyarethusdelivered fromthedominionof the lawasacovenant, theyare, inconsequence, saved from the dominion of sin. Well may the gloriousgospel,then,becalled“thegospelofoursalvation”(Ephesians1:13),forbybeinginthehandoftheHolySpirit,themeansofdeliveringusfromthelawinitscovenantform,whichis“thestrengthofsin,”itbecomesthemeansofoursalvationfromthepowerofsin.

Are the offers and invitations of the gospel addressed to all in generalwhoarethehearersofit?Thennomanbelievesthegospelwithhisheartunto righteousness unless he believes the declarations, offers, andinvitationsofitwithapplicationtohimself.Solongasasinnerrefusesto

believe these with application, or to believe that they are addressed tohim in particular, he continues to reject the compassionate Savior andmakeGodaliar(1John5:10-11).Whateverhisprofessionofreligionmaybe,heremainsunderthedominionofunbelief,andundercondemnationtoeternal punishment.The gospel is thedoctrine of free and sovereigngrace;and it is tobepreachedtoeverycreaturedescended fromAdam.Therighteousnessandsalvationrevealedandofferedinit,then,arefreeto every human creature to whom it is preached; and it is the first orprincipaldutyof every sinnerof thehuman race to accept thegraciousoffer,andtorelyontherighteousnessofthedivineRedeemerforallhistitletoeternallife.Itisonlythey,therefore,whoreceiveChristJesusandtrust inHisname,whoshallhave life throughHisname;and it isonlythey who receive abundance of grace, and of the gift of righteousness,whoshallreigninlifebyoneJesusChrist.

Toconclude,isthereaderdesiroustoknowwhetherheisexperimentallyacquaintedwiththegraceofthegospelornot?LethimpraythattheLordmay examine and prove him, and then let him put such questions asthese to himself: “Do I know spiritually, and believe cordially, thedoctrinesof thisgloriousgospel?Do I spirituallydiscern the excellenceandsuitablenessof theplanof redemptionexhibited in thegospel;anddo I heartily approve, so far as I know them, all the parts of thatwonderfulscheme?DoIheartilycomplywiththeinvitations,andaccepttheoffersof thegospel?DoI frequentlyendeavor toembraceand trustthepromisesofit,anddoIplacetheconfidenceofmyheartintheLordJesusforallthesalvationwhichisofferedandpromisedinit?DoIlovethegospel as todelight in reading,hearing, andmeditatingon it?Do Iloveandadmire thegospelbecause it is thedoctrine, theonlydoctrine‘whichisaccordingtogodliness,’orbecauseitistheonlymirrorinwhichbelieverssocontemplatethegloryofGodinthefaceofJesusChristastobe‘changedintothesameimagefromglorytoglory,bytheSpiritoftheLord?’AnddoIfindthatunderthetransformingandconsolinginfluenceof the gospel I, in some measure, delight in the law of God after theinwardman,andruninthewayofallHiscommandments?”

If the reader can answer these questions in the affirmative, he maywarrantablyconcludethathehasattained,insomehappymeasure,that

supernaturalandexperimentalknowledgeofthegloriousgospelwhichisthebeginningofeternallifeinthesoul,andisinseparablyconnectedwithevangelicalholinessinallmannerofconversation.Hisdutyis,inthefaithofthepromise,togrowdailyingrace,andintheknowledgeofourLordandSaviorJesusChrist, andnever tobemovedaway from thehopeofthegospel.

But if he cannot answer somuch as one of them in the affirmative, heoughttoconcludethatheisyetastrangertothegraceofthegospel;andinsteadofyieldingtodespairheshould,withoutdelay,comeasasinnertotheLordJesus,whoisgivenforalighttotheGentilesthatHemaybeGod’ssalvationunto the endof the earth.Andupon thewarrantof theunlimitedgrant,heshouldtrustinHimforallthesalvationpromisedinthegospel.

TheUsesoftheGospelandtheLawinSubserviencetotheGospel

Thegospel,initsstrictandpropersense,isofgreatandmanifoldusetobothsinnersandtosaints.

Section1.ThePrincipalUsesoftheGospel

Thegospel in its strict acceptation is, in thehandof theHolySpirit, ofspecialuse:

1. To reveal Christ and God in Him as reconciled, and as reconcilingsinners ofmankind toHimself. The great use of the gospel is tomakeChristknownto lostsinnersas theonlyandtheall-sufficientSavior; toreveal Him to them in His infinitely glorious person as God-man andMediator; inHis surety-righteousness for their justificationbeforeGod;in His immeasurable fullness of the Spirit for their sanctification andconsolation,andinHissavingofficesandendearingrelationstoallwhobelieveinHim.ItservestorepresenttothemhowJesushaslovedthem,whatHehasdoneandsufferedforthem,andwhatblessingsofsalvationHe has purchased for them and is ready to dispense to them (1Corinthians 1:24 and2:2; 1Timothy3:16). It is of use also to reveal tothemGod as reconciled in the Son, and as reconciling elect sinners toHimself (2 Corinthians 4:3-6 and 5:18-20). Hence the manifolddoctrines,offers,andpromisesofthegospelareinScripturecalled“themanifoldwisdomofGod”(Ephesians3:10).TheyclearlyshowthatGodhasdevisedtheschemeofourredemptionwithsuchastonishingwisdom;thatoursalvation isallofgraceandallofmerit,allofmercyandallofjustice; thatour iniquitiesare forgiven,andyet thepunishmentdue forthem is inflicted; that the ungodly who believe are justified and yetungodliness is condemned; and that salvation is freely bestowed and,afterall,thedemandsoflawandjusticearefullyanswered.

2.Itisthegospelwhichalsodisclosestosinnersthecovenantofgraceinto which the Father, and the Son as last Adam, with the infiniteapprobation of the Holy Spirit, have entered for the salvation of suchsinnersasbelieve.Sinfulmencannotbeotherwise saved thanbybeingenabledtotakeholdofthateverlastingcovenantbyfaithastocomeintothebondofit.This,however,theycannotdounlesstheyaremadesotoknowitastodiscernspirituallythereality,glory,andsuitablenessofittotheirmiserableconditionaslostsinners.Butitisthegospelonly,comingto them“indemonstrationof theSpiritandofpower,” that reveals thisgracious covenant to them, and that shows them how they may be soinstated in it as to possess and enjoy the blessings of salvation. Theycould never, according to the plan established in the counsel of peace,have known that eternal contract but by the revelation of it in theeverlastinggospel.Itisbythegospel,accompaniedwiththeilluminatinginfluencesofHisHolySpirit, that theLordJesus, theMessengerof thecovenant,showselectsinnersHiscovenant(Psalm25:14).

3. It serves, likewise, the highly important purpose of revealing tosinners theirwarrant to trust inChrist Jesus for complete salvation. Intheblessedgospel,Christ,andGodinChrist,arefreelyofferedtosinfulmen,andmenaregraciouslyinvitedassinnerstoreceivetheofferandtoentrust thewhole affair of their salvation toChrist, and toGod inHim(John 6:32; Isaiah 55:1—4). By the gospel, they are informed that theLord Jesus offers Himself with all the inestimable blessings of theeverlasting covenant to them, and thatHe graciously invites and urgesthemassinnerstoacceptHimastheirall-sufficientSavior,andtoplacetheconfidenceof theirhearts inHim for salvation fromsin andwrath.Weretheytonotknowthatadivinewarrantistherebyaffordedthemtoreceive and trust in the Savior for their salvation, it would be as greatpresumption in anyof themas itwouldbe in a fallen angel to attempttrusting thatHe would save him. But by the declarations, offers, calls,andpromisesofthewordofgrace,anamplewarrantisaffordedthemassinnersofmankindtotrustinthedivineSavior,andsototakepossessionof His great salvation. And it is by the gospel, accompanied by theilluminatinggraceoftheHolySpirit,thattheirwarrant isrevealed, thattheirfullrightofaccesstothecompassionateSaviorisdisclosedtothem,andthatHemanifestsHimself tobesonear themas tobewithin their

reach(Romans10:6-8).Oh,howgreatistheimportanceandutilityofthegracious offers and invitations of the blessed gospel to convinced anddespondent sinners! By these, under the illuminating influences of theadorable Spirit, they see that it is lawful and warrantable for them tocomeassinners,andtoentrust,withhumbleandstrongconfidence,theeternalsalvationoftheirsoulstotheLordJesus.

4. The gospel is the means which the Holy Spirit employs forcommunicating thegraceofChrist to elect sinners, inorder toproducethat change of their state and of their nature to which they have beenchosen.Itisbymeansofthegospelthat,inthemomentofregeneration,theSpiritofChristandHisgraceenterandtakepossessionoftheheartsofGod’s elect. Sinnerswho are born again “are bornnot of corruptibleseed,butofincorruptible,bytheWordofGod,whichlivethandabidethforever” (I Peter 1:23). Hence the Psalmist, directing his speech to theMessiah,says,“TheLordshallsendtherodof thystrengthoutofZion;ruleThou in themidstofThineenemies.Thypeople shallbewilling inthedayofThypower”(Psalm110:2-3),Thegospel,accordingly,iscalled“thespiritwhichgiveth life” (2Corinthians3:6), “thegraceofGod thatbringeth salvation” (Titus 2:11), and “the power ofGod unto salvation”(Romans1:16).Bythegospel,GodexertstheexceedinggreatnessofHispowerinquickeningandconvertingsinnerstoHimself.Itisbymeansofit that He enlightens their minds, renews their wills, rectifies andsanctifiestheiraffections,andsomakesthempartakersofanewandholynature. Hence the Apostle Paul calls it “the law of the Spirit of life inChrist Jesus,” which made him “free from the law of sin and death”(Romans8:2).

5.ThegospelisalsotheinstrumentbywhichtheHolySpiritimplantstheprincipleandhabitoftruefaithintheheartsofelectsinners.“Faithcometh by hearing, and hearing by theWord of God” (Romans 10:17).TheSpiritrendersthereadingand,especially, thehearingof thegospeleffectualmeansofworking faith in theheartsof sinners,bywhich theybelieve with application the gracious offers of Christ, and of Hisrighteousnessandfullness,andtrust inHimforsalvationtothemselvesinparticular. It is bymeansof the gospel,which theApostlePaul calls“thewordoffaith”(Romans10:8),thattheSpiritofChristimplantsand

increasespreciousfaith inthesoulsofHiselect(John20:31).Is it thenthe believer’s desire that hemaymake swift progress in the habit andexerciseof that living faithbywhichhegivesglory toGodandreceivesgraceandgloryfromHim?Lethim,inhumblerelianceonthepromise,and on the Spirit of faith, read, hear, and meditate frequently on thegloriousgospel.

6. It is bymeans of the gospel that theHoly Spirit continues to applyChrist,withHisrighteousnessandfullness,totheheartsofbelieversforincreasingtheirsanctificationandconsolation.TheyaresaidinScripturetobe“sanctifiedthroughthetruth”(John17:17-19),tobecleanthroughthewordwhichChristhasspokentothem(John15:3),andtohavetheirhearts purified by faith (Acts 15:9). The Apostle Paul presented thisprayerforthesaintsatEphesus:“ThatChristmaydwellinyourheartsbyfaith,thatyemaybefilledwithallthefullnessofGod”(Ephesians3:17-19).Andheinformedthemthattheywere“builtuponthefoundationoftheapostlesandprophets”(Ephesians2:20-22).Itisinproportion,then,as the saints are enabled to believe with application to themselves theoffers and promises of the gospel, and to trust in Jesus Christ forsalvation,thattheyadvanceinholinessandcomfort.Anditisintheunityof the faith,andof theknowledgeof theSonofGod,thattheyallcomeunto a perfectman, unto themeasure of the stature of the fullness ofChrist(Ephesians4:13).

7.Thegospelisameansofincreasingtheknowledge,ofrestrainingthedepravity,andof reforming the external conduct ofmanyunregeneratesinners; and so of qualifying them for being, in various respects,serviceabletothepeopleofGodaroundthem.Itisoftenameans,underthe restraining influence of the Holy Spirit, of rendering manyunregeneratemenlesshurtfulandmoreusefultothesaintsofGodthanotherwisetheywouldbe.AsthegospelisaspecialmeansoftherenewinginfluencesoftheSpiritinholymen,soisitofHisrestraininginfluenceonhypocritesandwickedmen (Matthew 13:20-22; 2 Peter 2:20;Hebrews6:4—5).Nowthisrestrainingorprovidentialinfluenceisofinexpressibleimportance to the saints. For as no saint could continue to live incommunionwithChristandwithothersaintswithoutsanctifyinggrace,and that daily communicated to him, so neither could he live among

sinners unless restraining influences were afforded to them.He ought,therefore, inaveryhighdegree, toesteemand love thegospelnotonlybecause it is themeansof specialgrace tohimself,butbecause it is thevehicleofcommoninfluencetotheunregeneratearoundhim.

8.Last,itisbymeansofthegospelthatthegloryofChrist,andofGodinHim,ismanifestedtomenandangels.It is inandbythegospel thatthebrightestdisplays“ofthegloryofGodinthefaceofJesusChrist”aregraciouslyafforded (2Corinthians4:4-7). In the gospel, as in amirror,the glory of the Lord Jesus, and of all the divine perfections, asharmonizing and mingling their refulgent beams in the redemption ofsinnersbyHim,isseen,contemplated,andadored(2Corinthians3:18).Itisthegospelstrictlytakenthat,undertheilluminatinginfluencesoftheblessedSpirit,servestodiscovertotheeyeoffaith“thegloryoftheonlybegottenoftheFather,thebrightnessofHisglory,andtheexpressimageofHisperson.”TherethegloryofthegreatRedeemer’spersonandworkshinesforthintheviewofholyangelsandredeemedmenwiththemostresplendent luster. Hence the gospel is called “the glorious gospel ofChrist,who is the imageofGod” (2Corinthians4:4), and “thegloriousgospel of the blessedGod” (1 Timothy 1:11).While theLord affords farmoreillustriousdisplaysofHisinfinitegloryinredemptionthaninanyother of His works, all the transcendent displays of it in redemptionwhichHemakesareinandbythegospel.

Section2.TheUsesoftheMoralLawinitsSubserviencetotheGospel

Thelaw,bothasacovenantofworksandasaruleoflife,is,inthehandoftheHolySpirit,ofspecialuse,andthatbothtosinnersandtosaints.Thoughrighteousnessandeternallifecannot,sincetheFall,beobtainedbyaman’sownobediencetothemorallaw,because“bytheworksofthelawshallnofleshbejustified”(Galatians2:16),yetitisofmanifoldusetomen.“Thelawisgood,”saystheApostlePaul,“ifamanuseitlawfully”(1Timothy 1:8), that is, ifheuses it suitably, to thedesign forwhich it isgivenhim,andtothestateinwhichheis,eitherasanunbelieverorasabeliever—or, in otherwords, if he improves it as a covenant for urginghim to receive Jesus Christ, and improve it as a rule for directing himhowtowalkinChrist.

Thelawisofusetomeningeneral:

1. TorevealtothemtheholynatureandwillofGod,ortoshowthemtheinfiniteholinessandrectitudeofHisnatureandwill.Jehovahsaidtothe Israelites in the wilderness, “I am the Lord your God; ye shalltherefore sanctify yourselves, and ye shall be holy; for I am holy”(Leviticus 11:44). “The law is holy,” says the Apostle Paul, “and thecommandmentholy,andjust,andgood”(Romans7:12).

2. ItservestoinformthemoftheirdutytoGod,tothemselves,andtoothersaround them;and tooblige them,byHis sovereign authority, toperformit.“Hehathshowedthee,Oman,what isgood;andwhatdoththeLordrequireofthee,buttodojustly,andtolovemercy,andtowalkhumblywiththyGod”(Micah6:8)?

3. It is of use, likewise, to restrain men from much sin. By itsperemptorycommandsandawfulthreatenings,itservesinsomemeasureto keep them in awe, and to frighten them from committing manyexternal acts of sin in which they otherwise would freely indulgethemselves.Itisofuse,byitsterribledenunciations,tocurbthosewho,destituteofeverygoodprinciple,wouldrushforwardtoallmannerofsin,and to deter them, through fear of punishment, from many grossenormities. In this view, it serves as a curb to hold sinners within thelimits of external decency, and to prevent the world from becoming asceneofrobberyandblood.Accordinglyourapostlesays,thatthelawisnotmadeforarighteousman,butforthelawlessanddisobedient,fortheungodlyandforsinners,forunholyandprofane,formurderersoffathers,andmurderersofmothers(1Timothy1:9-10).

4.Thelawconducesalsotoexciteandencouragesinnerstothepracticeofvirtue, from the consideration that even the external resemblance oftrue virtuewill often be rewardedwith exemption frommany outwardcalamities,andwiththepossessionofmanyoutwardadvantages(Isaiah1:19).Nay, it tends to impel sinners to virtuous actions, even from theconsideration that, in the event of their performance of them, andafterward of their dying in an unregenerate state, their punishment inhellwillbemoretolerablethaniftheyhadnotperformedthem.Although

sinners cannot, by their obedience to the law,procure for themselves atitle toheaven;yea,and though theyshouldneverbedrivenby the lawfromthemselvestoChristforrighteousnessandsalvation,butshoulddieunder condemnation; yet themore external obedience theyyield to thelaw,thelighterwilltheirpunishmentbe(Luke12:47-48).Theycannot,bytheirobediencetothelaw,meriteventhelowestplaceinheaven;buttheycan by it obtain for themselves an exemption from the lowest place inhell.

5. Moreover,it isofspecialusetoconvincesinnersoftheirsinfulnessand misery, and also of their utter inability by any righteousness andstrengthof theirown, to recover themselves from their stateof sinandmisery.“Whatthingssoeverthelawsaith,itsaithtothemwhoareunderthelaw;thateverymouthmaybestopped,andalltheworldmaybecomeguiltybeforeGod.Thereforebytheworksofthelaw,thereshallnofleshbejustifiedinHissight;forbythelawistheknowledgeofsin”(Romans3:19-20).Andagain,“Butsin,thatitmightappearsin,workingdeathinmebythatwhichisgood;thatsinbythecommandment,mightbecomeexceeding sinful” (Romans 7:13). The precepts of the law serve toconvince men of their sins of omission, and the prohibitions of it toconvincethemoftheirsinsofcommission.TherearevariousevilswhichmenwouldneverhaveknowntobesinsunlesstheholylawofGodhadrevealedthesinfulnessofthem.Accordinglyourapostlesays,“Ihadnotknownsinbutby the law: for Ihadnotknown lust except the lawhadsaid,‘Thoushaltnotcovet*”(Romans7:7).Whilethepreceptsofthelawareofuse toconvincesinnersof therealityandsinfulnessof theirsins,the threateningsof itareemployedtodiscover to themthe tremendouswrathandcurseofGoddue to them for their transgressions (Galatians3:10).Andbydisclosing to themthedeepdepravityof theirnature, thepreceptsand threateningsof the lawserve, in thehandof theSpirit, toconvince them of their utter inability to recover themselves, and so tohumble them under a painful sense of their sinfulness and misery(Romans3:9).

6.Last,thelawservestoshowthemtheirextremeneedofChrist,andofHisrighteousnessandsalvation.“Whereforethenserveththelaw?”asksourapostle,“Itwasaddedbecauseoftransgressions,tilltheseedshould

cometowhomthepromisewasmade”(Galatians3:19).Itawakenstheirconsciences to a conviction of their guilt, and to a dread of everlastingpunishment,andsodiscoverstothemtheirabsoluteneedofChristandHis perfect righteousness for their justification in the sight of God(Galatians3:24;Romans 10:4).Thus themoral law is ofuse tomen ingeneral.

7. It is of special use to unregenerate sinners. Under the awakeninginfluencesoftheHolySpirit,itservesasacovenantofworkstoconvincethemof sin, and to show them that as they are sinners, and so cannotperform perfect obedience to entitle them to life, it is absolutelyimpossible forthemevertoattain to justificationandsalvationby theirown performances. “By the deeds of the law,” says the Apostle Paul,“there shall no flesh be justified in His sight; for by the law is theknowledgeofsin”(Romans3:20).“Iwasalivewithoutthelawonce;butwhenthecommandmentcame,sinrevived,andIdied”(Romans7:9).

It reveals the wrath of God against them for their innumerabletransgressions of it, and so impresses them with fear of eternalpunishment.“Thelawworkethwrath”(Romans4:15).Itcondemnseverysinnerwhoisunderittodeathinallitsdirefulextent,andsoitawakenshis conscience to expect infinite and insupportable wrath as the justrecompenseofdisobedienceto itsrighteousprecepts.Hence the law, inthis point of view, is called “the ministration of condemnation” (2Corinthians 3:7). Thus, as a scourge, it troubles and torments theconsciencesofimpenitentsinners,andrendersthemuneasy inacourseofsin.

Thelawisofuse,likewise,tourgeordrivethemtoJesusChrist,theonlySavioroflostsinners.Seeingitisthemeansofconvincingsinnersoftheirsinfulness, misery, and utter inability to recover themselves, it drivesthemfromconfidenceinthemselvestotheLordJesusforrighteousnessand strength. And thus it is their “schoolmaster to bring them untoChrist, that they may be justified by faith” (Galatians 3:24). Bydemanding perfect holiness of nature, perfect obedience of life, andcompletesatisfactionforsin,whichnoneofthechildrenofAdamisabletoafford,thelawshutsthemuptoseetheirneedofChrist,whohasfullyansweredallthesedemandsforthosewhobelieveinHim(Romans10:4).

Itservesasalookingglassinwhichtheymaycontemplatetheexceedingsinfulness, anddemerit of their sins in order that, despairing of life bytheirownworks,theymaybenecessitatedtofleespeedilytoJesusChrist,whohasfulfilledaperfectrighteousnessfortheirjustification.

It serves, at the same time, to convince them that they have thosecharacters of sinfulness and misery under which the offers andinvitationsofthegospelareaddressedtomen.Theoffersandcallsofthegospelareaddressedtomenasunjust,ungodly,assinners,enemies,andpersons without strength; as lost, dead in trespasses and sins, simpleones, scorners, fools, stout-hearted and far from righteousness; asbacksliders and prisoners, as laboring and heavy laden, thirsting forhappinessofanykind,spendingtheirmoneyforthatwhichisnotbread,andtheirlaborforthatwhichsatisfiesnot,disobedient,gainsaying,andrebellious.Now the law, under the illuminating influences of the HolySpirit,isofusetoshowsinnersthatthesearetheirverycharacters,andthereforethat they are the very persons towhom the Savior is offered,and whom are invited and commanded to receive Him with Hisrighteousnessand salvation. In this view, it is eminently subservient tothegospel.

Last, the lawserves torender thoseof theminexcusablewho, turningadeaf ear to its dictates respecting their sinfulness andmisery, refuse toaccepttheofferofaSavior,andofsalvationbyHim(Romans1:20with2:15).Anditnotonlyleavesallwhoreject thedivineRedeemerwithoutexcuse and under its dreadful curse, but it dooms them to greater, toredoubledcondemnation.“HethatbelievethontheSonhatheverlastinglife;andhethatbelievethnottheSonshallnotseelife;butthewrathofGod abideth on him” (John 3:36). “He that despised Moses’ law diedwithout mercy under two or three witnesses; of how much sorerpunishment, suppose ye, shall he be thoughtworthywho hath troddenunderfoottheSonofGod,andhathcountedthebloodofthecovenant,wherewithhewassanctified,anunholything,andhathdonedespiteuntothe Spirit of grace? For we know Him that hath said, ‘VengeancebelongethuntoMe.Iwillrecompense,’saiththeLord”(Hebrews10:28-30).

8. The law is of special use, likewise, to regenerate persons or true

believers,andthatbothasacovenantofworksandasaruleofduty.

In its covenant form, it serves to show them what Christ, the secondAdam, did and suffered in their stead. By requiring from all who areunder it perfect holiness of nature and perfect obedience of life, withcompletesatisfaction for sin, as the conditionsof eternal life, it teachesbelieverswhat theLord Jesus, in the greatness ofHis astonishing love,condescendedtobecome,todo,andtosufferforthem.TheymayseeinitasinaglassthatHedidinfinitelymoreforthemthananymeremanorangel could ever have done (Romans 8:3-4; Philippians 2:8; Galatians3:13-14). Thus the law, in subservience to the gospel, teaches believersindirectlywhatthegospelteachesthemindirectterms.ItisofusealsotoshowthemunderwhatinfiniteobligationstheylietotheLordJesusforhavingfulfilledalltherighteousnessofitintheirstead,Thoughtheyarenot under the law in its covenant form to be either justified orcondemnedbyit,yetitisofspecialusetothemhowmuchtheyareboundtoloveandserveChristwho,byobeyingtheprecepts,andenduringthepenaltiesofitintheirstead,hasbroughtineverlastingrighteousnessfortheir justification. And so it is a means of exciting their gratitude toChrist,andalsotoGod,whosolovedthemastosendHimtoanswerallitsdemandsforthem(2Corinthians9:15;Colossians1:12-14).

Thelawasaruleoflifeisalsoofgreatusetobelievers.Foralthough,asIalreadyobserved,theyarenotunderitasacovenantofworks,eithertobe justifiedby it for their obedienceor tobe condemnedby it for theirdisobedience,yettheyareunderitastheruleoftheirnewobedience,andtheycountittheirexaltedprivilegeandpleasuretobeso(1Corinthians9:21). Now in this point of view, it serves, under the illuminatinginfluencesoftheHolySpirit:

(1)Toshowthemhowfartheyarefromperfectionofholiness.Inordertorenderthemmorehumbleandcontrite,tocausethemtorenounce,inahigher degree, all confidence in their own wisdom, righteousness, andstrength,andtotrustconstantlyandonly intheLordJesusforall theirsalvation,thelawdiscoverstothemthesinthatdwellsinthem,andthatcleavestoalltheirthoughts,words,andactions.Itisofgreatuseloteachthemtheneedthattheyhavetobemorehumble,penitent,andholy.Andso it serves, in a highdegree, to promote their sanctification, and their

desiretoattainperfectionofholiness(Philippians3:10-14;Romans7:22-24).Asitrequiresdiemtobeholyinaperfectdegree(Matthew5:48),itshowsthemthattheirwantofperfectconformitytoitis,everymoment,theirsin,andthattheyoughtcontinuallytopressontowardperfection,andlongforheaven,wheretheirholinessandhappinesswillbeperfect(2Corinthians5:2-4;Philippians1:23).

(2) It serves, under thewitnessing of the Spirit, to evidence to theirconsciences the reality of their sanctification. The holy law serves as atouchstone by which believers may try, and so discover, their begunconformity to the image of the Son of God, the firstborn amongmanybrethren. Comparing their hearts and lives with that standard, theysometimesperceivethat,thoughtheyarefarfromhavingaperfectionofthedegrees,yettheyhaveaperfectionofthepartsofsanctification;andsothelawasaruleconduces,inthehandoftheHolySpirit,topromotetheir comfort as well as their holiness. “Our rejoicing is this,” says anapostle, “the testimony of our conscience, that in simplicity and godlysincerity,notwithfleshlywisdom,butbythegraceofGod,wehavehadour conversation in the world” (2 Corinthians 1:12). As a covenant ofworks,thelawistheinstrumentoftheSpirit,asaspiritofbondage,forconvincingandalarmingsecuresinners;butasaruleoflifeinthehandoftheblessedMediator,itisameansemployedbytheSpirit,asaSpiritof adoption, for comforting and encouraging true saints. Their habitualdesireandendeavorfromfaithandlove,andforthegloryofGod,tokeepallthecommandmentsofitareagoodevidencetothemthattheyarethechildrenofGod,andareconformedtotheimageofHisSon.

(3)ItisofgreatusetoshowbelieverswhatdutytheyowetotheirGodandRedeemer,and todirect themhowtoperform it.Christ,whomtheFather has given for a leader and commander to the people, gives tobelieversthatlawtobetheruleoftheirobedience,toinformthemwhatgrateful service,what holy obedience, they owe toHim, and to God inHim,andtodirecttheminthecourseoftheirobedience.Accordingly,theholyPsalmistsays,“ThroughThypreceptsIgetunderstanding:thereforeIhateeveryfalseway.Thywordisalampuntomyfeet,andalightuntomy path” (Psalm 119:104-105). The law as a rule directs them how toexpress their gratitude to the Lord Jesus for fulfilling it for them in its

covenant form (Romans 8:3-5). It enjoins them to show their love andthankfulnesstoHimbyagrowingconformityofheartandlifetoitastheruleoftheirobedience(John14:15;1Timothy1:5;Romans12:1-2).Whileitshowsthemwhat isgoodandwhat isevil,whattheyoughttodoandwhattheyoughttoforbear,itguidesthemintheexerciseoftheirgracesand in the performance of their duties. No sooner does the law as acovenanturgemen toChrist fordeliverance from thedominionof it inthat form than Christ leads them back to the law as a rule for theregulationoftheirheartandconduct,inorderthattheymayexpresstheirgratitude toHim forHis perfect obedience to it as a covenant in theirstead, by their stead, by their sincere obedience to it as a rule (John14:15).

(4)Finally,itservesthehighlyimportantpurposeofbindingorobligingthesaintstoalltheirvariousduties.Thelawasaruleoflifetobelieverscomes invested with infinite authority, and therefore lays them underinfiniteobligations,eventoperfectobedience.Seeingtheydonotceasetobe creatures by becoming new creatures, they are, and ever will be,obligedtoyieldpersonalobediencetothemorallawasaruleoflife,andthatbythesovereignauthorityoftheFather,theSon,andtheHolySpirit,their Creator. But this divine authority, as was hinted above, issues tothemfromtheLordJesus,thegreatMediator,whohascreatedaswellasredeemedthem,andwhohas“allthefullnessoftheGodhead,dwellinginHimbodily.'TheythereforereceivethelawatHismouth.AndsurelythelawcanlosenothingofitsoriginalauthoritybybeingconveyedtotheminsuchagloriouschannelasthehandofChrist:fornotonlyisHeHimselfGod over all, but all the sovereignty and authority of the infinitelyglorious Godhead are in Him as Mediator (Exodus 23:21). The LordJesus, therefore, instead of dissolving or in the smallest degreeweakeningthemorallaw,greatlystrengthenstheoriginalobligationofit(ConfessionofFaithXIX:V).Indeed, it isonly toGodas inChrist,onlyaccordingtothelawasinthehandofChrist,andonlybyarealbelieverinChrist that the smallest acceptable obedience canbe performed.ThelawasaruleinthehandofChrist, then, isofspecialutilitytobelieversinasmuchasitshowsthemhowhightheirobligationsaretotheloveandpractice of holiness. And thus it eminently subserves the gospel, that“doctrinewhichisaccordingtogodliness.”

FromtheforegoingdetailitwillbeobvioustothedevoutreaderthatthelawasacovenantisofstandinguseintheeffectualvocationofsinnerstoChrist.TheHolySpiritmakestheoffersandcallsofthegospeleffectualtonosinnerwithoutsettinghomethelawasacovenantofworkstotheirmindsandconsciences.

SinnersmaybedrawntotheSaviorbyadiscoveryofHisredeeminglove(Hosea11:4),andsomaybeeffectually calledwithout legal terrors;butno man is persuaded and enabled to come to Him without a trueconvictionofsinandofthewantofrighteousness.Butitisbythelawinitscovenantformthatsinnersareconvincedofsin,andoftheirneedofaperfectrighteousnesstofreethemfrometernaldeath.Thusthelawisofstanding use to them to show them their extreme need of thecompassionateSavior,andofHisperfectrighteousness,andsoto“breakupthefallowground”oftheirhearts.Inthisway,thefierylawcontinues,by thealmighty agencyof theSpirit, to subserve themerciful designoftheblessedgospel.

Hence we may also learn how much conviction of sin and ofrighteousnessbythelawisrequisitetotrueconversion.Suchameasureof it inadultpersons isnecessaryaswill suffice tomake themsensiblethat theyare sinners inheart and in life; that they are alreadyundone,andthattheirmiseryunderthecurseofthelawisinexpressible;thattheyhavenorighteousnesstoanswerthejustdemandsofthebrokenlaw;andthattheyaresodeadinsinastobetotallyunabletosavethemselves,orsomuchastopreparethemselvesforsalvation.Suchameasureasthisisrequisitebecause,without it, theywould not see their absolute need ofthe Lord Jesus to save them either from their sin or theirmisery, norwould they desire above all things a personal interest in Him andHisgreatsalvation.NotthatitisrequisiteasafederalconditionoftheirbeinggraciouslyreceivedbyChrist,butonlyasanexcitementtourgethemtofleespeedilyforrefugetoHim.

Fromwhathasbeensaid,wemayalsoinferthataministerofthegospelmayoftenpreachthelawtohishearersandyetnotdeservetobecalledalegal preacher.He cannot preach the gospel faithfully and successfullyunlesshepreachesthelawinsubserviencetoit.Ifheisafaithfulandableministerof theNewTestament,hewillpreach the lawasacovenantof

works,andwillpressitupontheconsciencesofsecuresinnersandself-righteous formalists. He will denounce the tremendous curse of it onthosewhocontinueunder it,andwhorelysecurelyon theirownworksfor a title to eternal life in order to tear away every pillow of carnalsecurityonwhichtheyreposethemselves,andtoshowthemthevanityofeverylyingrefuge.Inproportionalsoasheisfaithful,satisfactionforsinaswellasperfectobedience?Ordoesitdemandfromeveryunregeneratesinner perfection of suffering as well as of doing? Then, though adescendant of fallen Adam could say that he never had, in his ownperson, transgressed the law, and that he would to the end of his life“continueinallthingswhicharewritteninit, todothem,'yeteventhisperfect obedience of his would not suffice to fulfil the law, and so toentitlehimtoeternallifeaccordingtothecovenantofworks.Forthelawas a covenantwould still demand fromhim full satisfaction for the sinthathe committed in the firstAdam:and satisfaction for sin cannotbegivenbyobeying theprecept,butby suffering thepenaltyof the law inthatform.Eversincethefall,thelawandthejusticeofGoddemandnotonlyfullpaymentoftheoriginaldebtofperfectobedience,butcompletepayment,likewise,ofthedebtofinfinitesatisfactionfortheoffensegivenbysintotheinfiniteMajestyofheaven(Genesis2:17).

Nay,intheorderoflawandjustice,thedebtoffullsatisfactionoughttobe discharged previous to that of perfect obedience. The infinitelyrighteousJehovahwillfirstbepacifiedbyacompletesatisfactiontoHisjustice for the infinite insult offered to His glorious Majesty bytransgressionbeforeHecanconsistently,withthehonorofHischaracterand government, be pleased with any degree of obedience from thesinner.Ifasinner,then,hopesforeternallifeonthegroundOfhisownrighteousness, he must first give infinite satisfaction for all hisinnumerable crimes, and then begin and complete a course of perfectobedience as the condition of life. He must first of all make completesatisfactiontothepenaltyoftherighteouslawbeforehisobediencetothepreceptcanbeacceptabletoGod.

Butisthispossible?Isitpossibleforonewhoistocontinuethroughalleternity to be a sinner aswell as a sufferer? Is it possible for a sinner,first, to endure theWhole of infinite punishment or eternalwrath, and

afterendlesstormentsshallhavebeencompletelyenduredtoreturn,and,underthedominionofsin,toperformperfectobedienceastheconditionofeternallife?Oh,thatself-righteousandsecuresinnerswouldconsiderbefore it is too late how impossible it will be lor them ever to obtaineternal life by their own righteousness; and that they would, by faith,submitthemselvestotherighteousnessofJesusChristbywhichHehasmagnifiedthelawandmadeithonorable!

Moreover, it appears from what has been said that when our apostleasserts,inhisepistlestotheRomansandGalatians,thatnomancanbejustifiedbeforeGodby theworksof the law,hedoesnotmean the lawmerelyaspromulgatedfromSinai,orthelawofMosesassuch;forthosechurchesconsistedchieflyofGentileconvertswhohadnoconcernwiththe law of Moses merely as such. Before their conversion they wereheathens;theywereunderthelawnotasdeliveredfromSinai,butasthelaw of nature and as a covenant of works made with Adam, and withthem inhim.As thereforenoJews canbe justifiedby theworksof themorallawasacovenantdisplayedonMountSinai,sonoGentilescanbejustifiedby theworksof themoral lawasacovenantmadewithAdam.TheyamongtheGentileswhohavebeenredeemedaresaidtohavebeenredeemedfromthecurseofthelaw(Galatians3:13),thatis,ofthemorallawinitscovenantformasgiventoAdam.

Oncemore, is itby the lawasa covenant that sinnersare convincedofmisery as well as of sin? Then how great is the misery, and howintolerablewill thepunishmentbe, especiallyof thoseunder the gospelwho obstinately continue in their unbelief and impenitence!While theviolated law continues in all its binding force against them, theircondemnationwillbeinconceivablymoredreadfulthaniftheyhadneverheard thegraciousoffersof thegospel. “This is the condemnation, thatlight is come into theworld, andmen loved darkness rather than lightbecause their deedswere evil” (John 3:19). “Whosoever shall fall uponthatstoneshallbebroken;butonwhomsoever itshall fall, itwillgrindhimtopowder”(Luke20:18).Impenitentsinnersunderthegospelshallbepunishednotonlyfortheirinnumerabletransgressionsofthelaw,butforhatingandstiflingtheirconvictionsofsinandmiserybyit;andtheirpunishmentforcondemningandrejectingthegreatRedeemerofferedto

them in the gospelwill be farmore tremendous and intolerable than iftheyhadneverheardofHisname.

Nopunishmentofsinnerswillbeasdreadfulasthatofthosewhohearofan only Savior and yet refuse to believe in Him. Suppose that He isoffered,andthatsinnersrejectthegraciousofferathousandtimes;theyareathousandtimesgreatersinnersthantheywerewhenHebegantobeoffered to them—and according to the greatness of their sin will theirpunishmentbe.Oh, that the secure sinnerunder thegospelwouldnowbegintoconsidertheheinousnessofhissin,andthehorribledepthofthemiserywhichawaitshimintheplaceoftorment!Youareunderthelawas a broken covenant, and obnoxious to its dreadful curse. You believenotontheSonofGodforHissalvation,andthereforethewrathofGodabidesonyou.

CanyouimaginethattheomniscientandrighteousJudgeofalltheearthwilltakenonoticeofyou;orthatHewhoisofpurereyesthantobeholdevil, andwho cannot look on iniquity butwith infinite abhorrencewillsuffer you to sin against Him with impunity? Oh, how inexpressiblydreadfulwill your condition be if you remain asleep in your sinfulnessand misery till everlasting fire, prepared for the devil and his angels,awakensyou!Alarmedby the terrors of the fiery law, let yourheart bewon to the compassionate Savior by the mild accents of the blessedgospel.Inthegloriousgospel,Jesus,withHismeritoriousrighteousnessandHisgreatsalvation, isfreely,wholly,andparticularlyofferedtoyouasalostsinnerofmankind;andtheunlimitedandauthenticofferaffordsyouarighttoreceiveandtrustinHimforcompletesalvation.Oh,donotanylongerdespisethisunspeakable,thisinestimablypreciousgift!CometotheLordJesus,andHewillinnowisecastyouout.BelieveinthedearRedeemerandyoushallneverperish,buthaveeternallife.

OftheDifferenceBetweentheLawandtheGospel

By“thelaw”hereismeantthemorallawasacovenantofworks,andby“thegospel” ismeant thegospel in itsstrictandpropersense.Toknowthedifferencesoastobeabletodistinguisharightbetweenthelawandthegospelisoftheutmostimportancetothefaith,holiness,andcomfortof every trueChristian. Itwill be impossible otherwise for aman so tobelieve as to “be filledwith joy and peace in believing.” If he does notknow the difference between the law and the gospel he will be apt,especiallyintheaffairofjustification,toconfoundtheonewiththeother.Theconsequencewillbe that inhispainfulexperience,bondagewillbemixedwith liberty of spirit, fearwithhope, sorrowwith joy, anddeathwithlife.Ifhecannotsodistinguishthegospelfromthelawastoexpectallhissalvationfromthegraceofthegospel,andnothingofitfromtheworksofthelaw;hewilleasilybeinducedtoconnecthisownworkswiththerighteousnessofJesusChristintheaffairofhisjustification.ThiswasthegreaterroroftheJudaizingteachersinthechurchesofGalatia.Theymingled the law with the gospel in the business of justification, andthereby they so corrupted the gospel as to alter the very nature of itand make It another gospel. They taught that unless men werecircumcised and kept the law of Moses, they could not be justified orsaved (Acts 15:1-5). They informed the people that while therighteousnessofChristreceivedbyfaithwasnecessary,theirownworksofobediencewerealsorequisite inconnectionwith it toentitle themtojustificationbeforeGod.Thisisafundamentalerror,andsuchaonethatif even an angel from heaven would publish it he should be accursed.Accordingly, the apostle boldly affirmed to the Galatians, and hedeliberately and earnestly repeated his declaration, that though hehimself,orevenanangelfromheaven,weretopreachanyothergospeltothemthanthatwhichhehadpreacheduntothem,heshouldbeaccursed(Galatians 1:8-9). Tomingle, then, the lawwith the gospel, or to teachmen to join the works of the law to the perfect righteousness of JesusChristasthegroundofasinner’stitletojustificationinthesightofGod,is,accordingtoourapostle,topreachanothergospel.

Asthisisagreaterror,soitisaverydangerouserror.Ifamanattemptstoaddanyworksofhisown to theconsummaterighteousnessofJesusChrist as the ground of his justification before God, Christ profits himnothing.TheOftheDifferenceBetweentheLawandtheGospel

By“thelaw”hereismeantthemorallawasacovenantofworks,andby“thegospel” ismeant thegospel in itsstrictandpropersense.Toknowthedifferencesoastobeabletodistinguisharightbetweenthelawandthegospelisoftheutmostimportancetothefaith,holiness,andcomfortof every trueChristian. Itwill be impossible otherwise for aman so tobelieve as to “be filledwith joy and peace in believing.” If he does notknow the difference between the law and the gospel he will be apt,especiallyintheaffairofjustification,toconfoundtheonewiththeother.Theconsequencewillbe that inhispainfulexperience,bondagewillbemixedwith liberty of spirit, fearwithhope, sorrowwith joy, anddeathwithlife.Ifhecannotsodistinguishthegospelfromthelawastoexpectallhissalvationfromthegraceofthegospel,andnothingofitfromtheworksofthelaw;hewilleasilybeinducedtoconnecthisownworkswiththerighteousnessofJesusChristintheaffairofhisjustification.ThiswasthegreaterroroftheJudaizingteachersinthechurchesofGalatia.Theymingled the law with the gospel in the business of justification, andthereby they so corrupted the gospel as to alter the very nature of itand make It another gospel. They taught that unless men werecircumcised and kept the law of Moses, they could not be justified orsaved (Acts 15:1-5). They informed the people that while therighteousnessofChristreceivedbyfaithwasnecessary,theirownworksofobediencewerealsorequisite inconnectionwith it toentitle themtojustificationbeforeGod.Thisisafundamentalerror,andsuchaonethatif even an angel from heaven would publish it he should be accursed.Accordingly, the apostle boldly affirmed to the Galatians, and hedeliberately and earnestly repeated his declaration, that though hehimself,orevenanangelfromheaven,weretopreachanyothergospeltothemthanthatwhichhehadpreacheduntothem,heshouldbeaccursed(Galatians 1:8-9). Tomingle, then, the lawwith the gospel, or to teachmen to join the works of the law to the perfect righteousness of JesusChristasthegroundofasinner’stitletojustificationinthesightofGod,is,accordingtoourapostle,topreachanothergospel.

Asthisisagreaterror,soitisaverydangerouserror.Ifamanattemptstoaddanyworksofhisown to theconsummaterighteousnessofJesusChrist as the ground of his justification before God, Christ profits himnothing.Thedutieswhichareperformedbyhim,he is evidentlyunder

the power of a self-righteous temper. He shows that he is under theinfluenceof thishateful temperbygroundinghishopeandhis comfortupon conditions performed by himself and not upon the gracious andabsolutepromisesofthegospel.Inaword,whenhishopeofdivinemercyisraisedbythelivelinessofhisframeinduties,andnotbydiscoveriesofthefreenessandrichesofredeeminggraceofferedtohiminthegospel;orwhenheexpectseternallifenotasthegiftofGodthroughJesusChrist,butasa recompense fromGod forhisownobedienceand suffering,heplainly shows, thathe isunder thepowerofa legal spirit.Now, ifhe isignorantoftheleadingdistinctionsbetweenthelawandthegospel,thisignorance will strengthen his legal propensity and confirm him in hisresolution to seek justificationpartly, ifnotwholly,by theworksof thelaw.

If awakened sinners are ignorant of the leading points of differencebetween the law and the gospel, this will discourage themmuch fromattempting to come to Christ for salvation. If they cannot distinguisharightbetweenthelawandthegospel,theywillmingle

Iheworksoftheonewiththegraceoftheother;andIheconsequencewillbethattheywillformconfused,false,anddiscouragingnotionsofthecompassionateSavior.Andso, insteadofbeingdrawntoHim,theywillbe deterred from trusting in Him for salvation. They will allowthemselves to apprehend that theymust have something to bring withthem to the Savior in order to recommend them to Him; some goodqualificationstoentitlethemtoHisfavor.Althoughit isdeclaredinthegospelthatallthingsarealreadygiventoChristbytheFather,yetwhenthe thoughts of convinced sinners about the law and the gospel areindistinct,theyimaginethattheymuststillhavesomethingoftheirownto bring and present to Him. They conceive that they must, in somemeasure,havethatwhichiscommandedinthelawbeforetheycanhavearighttoreceivethatwhichisofferedinthegospel;orthattheymusthavethoseholydispositionstobringtoChristwhichHeonlycanbestow,andfor which they ought as sinners to come to Him. Thus, having therighteousnessrequiredof theminthe law,andnotthe infinitelyperfectrighteousnessfreelyofferedtotheminthegospel,beforetheireyes,theirconsciences are brought into trouble and perplexity; and instead of

comingassinnerstoChristforrighteousnessandstrength,theyarereadytohardenthemselvesindespairofHismercy,andinaversionfromHim.

Asaman’signoranceofthedifferencebetweenthelawandthegospelisinexpressibly hurtful to him, so his being able to distinguish arightbetween them must be of unspeakable advantage to him. It is anattainment inwhichthepresentandfuturewelfareofhissoul isdeeplyconcerned. If a good man understands well the leading points ofdistinctionbetweenthem,itwill,undertheilluminatinginfluenceoftheHoly Spirit, enable him to understand the Scriptures clearly, and toreconcileallsuchpassagesasseemtocontradictoneanother.Itwillalsohelphimtodeterminerightlyindifficultcasesofconscience,andsototryalldoctrinesbythetouchstoneoftheWordaseasilytodistinguishtruthfromerror.Andifheisatanytimeindistressofmind,itwill,inthehandoftheHolyComforter,beaspecialmeanofrecoveringforhimthatpeaceofconscienceandjoyoffaithwhichwillenablehimtoservetheLordwithgladness (Psalm 100:2). In fewwords, it will enable him to show suchregard to the gospel as to receive, by the daily exercise of faith, theperson,righteousness,andfullnessofChristthereinofferedtohim;andsuchrespecttothelawinitscovenantformastopresentinthehandoffaith to it the consummate righteousness of Jesus Christ as the onlygroundofhisrighttojustificationandeternallife.Itwillalsoqualifyhimfor honoring the law as a rule of duty by advancing in the love andpracticeofthatuniversalholinesswhichitrequires.

Asitis,then,ofunspeakableimportancebothtosinnersandtosaintstodistinguisharightbetweenthelawandthegospel,especiallyintheaffairofjustification,Ishall,independenceontheSpiritoftruth,endeavortopointoutthedifferencebetweenthem.

Thelaw,especiallyinitscovenantform,andthegospel, initsstrictandproper sense, may be distinguished from each other in the followingrespects:

1.Thelaw,inallthatisessentialtoit,proceedsnecessarilyfromtheverynatureofGod;but thegospel, inall itsdoctrines,offers, andpromises,flowsfromHislove,grace,andmercy,orfromHisgoodwilltomen.Themanifestation of God’s love, grace, andmercy in redeeming sinners to

Himselfwasnomorenecessary thanthedisplayofHiswisdom,power,andgoodnessincreatingthem(Leviticus19:2;Ephesians1:4-7and2:4-8).

2.Thelawisknownpartlybythelightofnature(Romans2:14—15),butthe gospel is knownonly by a revelation fromheaven (Matthew 11:27).Man, though he is a fallen creature, has in some degree a naturalknowledgeofthelaw;buthehasnonaturalknowledgeofthegospel.Thegospel was wrapped up in profound secrecy till it was revealedfromheavenbytheSonofGodimmediatelyaftertheFall;andthereforeit is called “a mystery,” and “the mystery of Christ” (Romans 16:25;Ephesians3:4).Hence,unregeneratesinnersarecommonlynotsoaversefromhearingthedoctrineofthelawastheyarefromhearingthatofthegospel. Legal doctrine they can naturally understand, for it has atestimony in their consciences; but evangelical doctrine is a strange,unaccountable,andincredibledoctrinetothem(1Corinthians1:23).

3. The law regards us as creatures originally formed with sufficientability toyieldperfectobedience to it; andaccordingly it requiresus toretainandexert thatability inperformingperfectlyall thedutieswhichweowetoGod,ourselves,andourneighbors.Thegospelconsidersusassinners, condemned to death in all its extent, and totally destitute ofstrengthtoperformthesmallestdegreeevenofsincereobedience;anditdeclarestouswhatGod,asaGodofinfinitegraceandmercy,hasdone,andwhatHeoffersandpromisesstilltobeanddoforus(Isaiah42:6-7;Matthew18:11;

Romans5:6-10).ItdeclaresthatintheLordJesusbelievingsinnershaverighteousnessandstrength,andthat inHimtheyare justifiedandhavelifeeternal.Accordingly,thedoctrines,offers,andpromisesofitcontinuetobedispensedtothemsolongassinremainsinthem,butnolonger.

4.Thelawshowsuswhatmannerofpersonsweoughttobeinallholyconversationandgodliness,butitdoesnotinformusbywhatmeanswemaybecomesuch(Luke10:27-28).Thegospelteachesushowwemaybemade such, namely by union and communion with Christ in Hisrighteousnessandfullness,orbytheimputationofHisrighteousnesstous and the sanctification of His Spirit in us (Acts 16:31; 1 Corinthians

1:30;2Corinthians5:21;Galatians2:16).

5.Thelawinitscommandingpowerdiffersmuchfromthegospel.Thelawsays, “Doandyou shall live; you shall,byperformingpersonal andperfectobedience,entitleyourselvestoeternallife”(Matthew19:17).Thegospel says, “Live, for all is already done; all the righteousness,meritoriousness of eternal life for believers, is already fulfilled by thesecondAdam,theiradorableSurety.First,liveinunionandcommunionwithHim,andthendo—notfor,butfromlifealreadyreceived.”Thelawproceeds upon the supposition that we still have all that we originallyhad, and requires perfect obedience; the gospel supposes that we havenothing, and furnishes us with all that the law demands. The formerrequiresperfectionfromus,butoffersusnosupplyofstrengthtoattaintoit;whereasthelatterteachesusthatwehaveitinChrist,andoffersittousasaninestimablegiftofgrace(Romans5:17).When,therefore,thelawasacovenantofworkscomestouswith itsrequirementsofperfectobedienceastheconditionoflife,andofcompletesatisfactionforsin,weoughttoreferittoourdivineSuretyforananswertobothitsdemands.The law requires obedience on pain of death; the gospel attracts andencourages to obedience by the promise of life, as “the gift of GodthroughJesusChristourLord.”Theformerexhibitsthechargeofpayingwhatweoweforatitletolife;thelatter,thedischargeinconsequenceofits having been already paid by the Surety in our stead. The lawcommands faith and repentance; the gospel strictly taken does notcommand them, but it teaches them: it teaches every duty, butcommands none. The former accepts no obedience but that which isperfect and perpetual; the grace of the latter accepts, though not in ajustifying righteousness, sincere obedience from persons alreadyjustified,thoughitisfarfrombeingperfect.

Inaword,thelawsays,“Dothisandyoushalllive”;butthegospel,inthedispensationofit,says,“Believethis,andyoushallbesaved."ThelawisGodinacommand;butthegospelisGodinChrist,Godinapromise.Thelaw givesmanmore to do for eternal life than they are able to do; thegospel gives them less to do than they arewilling to do. The law givesmanallthework:thegospelgivesgracealltheworkandalltheglory.

6.Thelaw,asithasapromiseoflife,isveryunlikethegospel.Theformer

promiseseternallifetoamanonconditionofhisownperfectobedience,and of the obedience of no other; whereas the latter promises it onconditionoftheperfectobedienceofChristreceivedbyfaith,andofthatofnoother.ThepromiseofthelawasacovenantisthepromiseofGodasanabsoluteGod;butthepromiseofthegospelisthepromiseofGodasaGod of grace in Christ. The promise of the former was to have beenperformedafterobedience,whereasthepromiseofthelatterbeginstobeperformedtothetruebelieverbefore,andinorderto,hisobedience.Inthelawofworksthepromiseofprivilegeisgroundedontheperformanceof duty; but in the gospel the performance of duty is founded on thepromise,andevenontheenjoyment,ofprivilege.Thepromiseofthelawis strictly conditional,but the leadingpromisesof thegospelare, tous,entirelyabsolute.

7.Initscondemningpower,thelawisverydifferentfromthegospel.Thelaw condemns, and cannot justify a sinner: the gospel justifies, andcannot condemn the sinner who believes in Jesus. In the law, Godappears in terrible threatenings of eternal death; in the gospel, HemanifestsHimselfingraciouspromisesoflifeeternal.Intheformer,HecursesasonMountEbal;inthelatter,HeblessesasonMountGerizzim.Intheone,Hespeaksinthunderandwithterriblemajesty;intheother,withsoftwhispersorastillsmallvoice(1Kings19:12).Bythetrumpetofthe law, He proclaims war with sinners; by the jubilee-trumpet of thegospel,Hepublishespeace, “peaceonearthandgoodwill towardmen”(Luke2:14).Thelawisasoundofterrortoconvincedsinners;thegospelisajoyfulsound,“goodtidingsofgreatjoy.”TheformerrepresentsGodasaGodofwrathandvengeance;thelatterasaGodoflove,grace,andmercy.TheonepresentsHimtosinnersas“aconsumingfire”;theotherexhibits thepreciousbloodof theLambwhichquenches the fireofHisrighteousindignationsothatitmaynotconsumesuchsinnersasbelieve.Thatpresentstotheviewofthesinnerathroneofjudgment,thisathroneofgrace.EverysentenceofcondemnationinScripturebelongstothelaw;every sentence of justification forms a part of the gospel. The lawcondemns a sinner for his first offense, but the gospel offers him theforgivenessofallhisoffenses.

8. The law, as it convinces sinners of sin and misery, is to be

distinguished from the gospel.While the law, in the hand of the HolySpirit, serves to convince the sinner of his sin, and of his want ofrighteousness, the gospel presents himwith a perfect righteousness forhis justification before God. The law wounds and terrifies the guiltysinner; the gospel heals and comforts the guilty sinnerwho believes inJesus.Theoneshowshimthathisdebtisinfinitelygreat,andthathehasnothing to clear it; the other informs him that, by the obedience anddeath of Jesus, his divine Surety, it is paid to the utmost farthing. Thespiritofthelawisaspiritofbondagetofear,butthespiritofthegospelisaningenuous,freeSpirit.Thelawisahouseofbondage;“itgenderethtobondage,” whereas the gospel proclaims the opening of the prison tothosewhoarebound.Bythelawistheknowledgeofsin;bythegospelisthe knowledge of a Savior and remission of sin, aswell as of salvationfromthelove,power,andpracticeofsin.Thelawsaystoeveryman,“Youareasinner.”Thegospelsays,“ThebloodofJesusChristcleansesfromall sin.” The law shows the sinner his disease; the gospel presents himwith healing balm, the balm in Gilead, and the Physician there. Theformer presents grounds of fear; the latter a foundation of hope. ThatrevealsGodasdispleased; this shows thatHiswrathhasbeen enduredandappeased.InthelawChristisconcealed;inthegospelHe,withHisrighteousness and salvation, is revealed and presented to sinners. Thelaw is a killing letter, a ministration of death; the gospel is theministration of the Spirit as a Spirit of life (2 Corinthians 3:8). Theformeristhelawofsinanddeath,thelawwhichconnectssinanddeathtogether; the latter is “the law of the Spirit of life in Christ Jesus”(Romans8:2), the doctrinewhich is according to godliness. The one isthe ministration of condemnation; the other is “the ministration ofrighteousness”(2Corinthians3:9).

9. Whenthelawisviewedinitsirritatingpower,itdiffersmuchfromthegospel.The lawasa covenant,by forbiddingallmannerof sin,andthatunder themostdreadfulpenalty, irritates thereigningdepravityofthesinner;andso it is the innocentoccasionofhishardeninghisheartthemore in committing sin (Romans4:15),whereas thegospeland thegrace revealed in it renew and melt the obdurate heart. The law, byaffording sin in the depraved heart an occasion of exerting itself themore, “is the strength of sin” (1 Corinthians 15:56); the grace of the

gospel,onthecontrary,subduestheiniquity,slaystheenmity,and,inthehandoftheHolySpirit,sanctifiestheheartofthebelievingsinner.Whenthe love of God revealed in the gospel is known and believed withapplication,itmeltsdowntheobdurateheartintopenitentialsorrowforsin;whereas the terrorsof the law increase thepowerof indwelling sinandhardentheheartagainstgodlysorrow.

10. Last, the law, as it admits of boasting, is very different from thegospel.“Whereisboastingthen?”askstheApostlePaul.“It isexcluded.Bywhatlaw?Ofworks?Nay,butbythelawoffaith”(Romans3:27).Bythe law of faith here is meant the doctrine of faith: the doctrine of asinner’s justification only on the ground of the righteousness of JesusChristreceivedbyfaithalone.Thisdoctrineoffaithleavesthesinnernoroomtoboast,asifhehad,byhisowngoodqualitiesorworks,entitledhimself,eitherinwholeorinpart,tojustificationbeforeGod.Butthelaworcovenantofworksdoesnotexclude,butwhenobedienceisperformed,admitsofboastinginthecreature.Thegospelordoctrineoffaith,ontheother hand, admits of no boasting of one’s own obedience. “He thatglorieth, lethimglory in theLord” (1Corinthians1:31). “Mysoul,” saysthe Psalmist, “shall make her boast in the Lord” (Psalm 34:2). TheApostlePaulsaystothesaintsatEphesus,“Bygraceyearesavedthroughfaith;and thatnotofyourselves; it is thegiftofGod,notofworks, lestany man should boast” (Ephesians 2:8-9). The man who is under thedominionofthe lawofworkshopesthattheywill, inagreateror lesserdegree,procure justificationandeternal life forhim;whereashewhoisunder thesanctifying influenceof thegraceof thegospelboastsonlyofthe righteousness of his incarnate Redeemer (Isaiah 45:25; Galatians6:14).Accordingtothelawofworks,justificationcanonlybebyworksofperfect and personal obedience, which admit of boasting; whereas,according to the gospel, justification can only be by faith, the onlyinstrument of receiving Christ and His righteousness, which excludesboasting.

Itmay be proper here to remark that, although the law and the gospelcomprehend the whole doctrine of Scripture, yet they are not to bedistinguishedbythebooksofScripture,orbytheOldTestamentandtheNew.AllthatiscontainedinthebooksoftheOldTestamentisnottobe

consideredas thedoctrineof the law;neither is all that is found in thebooksof theNewTestament tobeviewedas thedoctrineof thegospel.The law and the gospel are declared in each of them. In the OldTestamentwefindmuchofthegospel,andintheNewwefindmuchofthe law.Inmanyplaces,MosesandtheProphetspublishthegospel;sothat Jerome questioned whether he should call Isaiah a prophet or anevangelist.InmanypassagesChristandHisapostlespromulgatethelaw.Forinstance,Christsays,“HethatdoeththewillofMyFatherwhichisinheavenshallenterintothekingdomofheaven”(Matthew7:21).“HethatdeniethMebeforemenshallbedeniedbeforetheangelsofGod”(Luke12:9). “He thatbelievethnot theSonshallnotsee life,but thewrathofGodabidethonhim”(John3:36).Hisapostlesalsosay,“Thelawisnotoffaith,butthemanwhodoeththemshallliveinthem”(Galatians3:12).

“Whosoevershallkeepthewhole law,andyetoffendinonepoint,he isguilty of all” (James 2:18). “Thewrath of God is revealed from heavenagainst all ungodliness and unrighteousness of men” (Romans 1:18).These,andmanyotherpassages intheNewTestamentsimilartothem,containthedoctrineofthelaw.Whenamaniscommanded,eitherintheOldTestamentorintheNew,toperformanyworkinordertosecurehimfromtemporaloreternalpunishment,ortoentitlehimtoatemporaloreternalreward,itistobeaccountedthedoctrineofthelaw.Ontheotherhand, where the blessings of salvation are declared, offered, andpromisedfreely,withoutany

worktobeperformedbysinnersastheproperconditionofthem,allsuchpassages, whether in the Old Testament or in the New, contain thedoctrineofthegospel.

Whilewethusdistinguisharightbetweenthelawasacovenantandthegospelstrictlytaken,weshouldalwaystakeheedthatwedonotapplytoourselvesthegospelwherethelawshouldbeapplied,northelawwherethegospeloughttobeapplied.Ifweareimpenitentandsecureandneedtobeconvincedofourguiltinessandmisery,weought,forthispurpose,toapply the law immediately toourconsciences,andnot thegospel. If,onthecontrary,wearetrulyconvincedofoursinfulnessandmisery,andare deeply sensible that we have no righteousness nor strength of ourown,weshould,forourreliefandcomfort,applytheoffersandpromises

of the gospel to our consciences, and not the curses of the law. In theformercase,weoughttoapplythelawasacovenanttoourconsciencesinordertoapplythegospel; inthelatter,weshouldapplythegospel inordertobeenabledtokeepthelawasarule.Whenanyquestionordoubtarisesrespectingour justificationbeforeGod,the law(andworksof thelaw) must be excluded and stand at a distance in order that grace,reigning through the righteousness of Jesus Christ to eternal life, mayappearsovereignandfree,andthattheofferandpromiseofthegospel,aswellasthefaithofthebeliever,may,inthatmomentousaffair,standalone.Foralthoughthebelievingsinnerisnotjustifiedbyafaithwhichisalone, yet he is justified by the instrumentality of faith alone, and that“without the works of the law” (Romans 3:28; Galatians 2:16). Faithjustifiesnotasitisanactorwork,forassuchitisaworkofthelaw,anactorworkcommandedinthelaw;butitjustifiesasitistheinstrumentormeans of justification. In this instrumentality, no other grace of theSpirit,andnoworkofthelaw,aretobeassociatedwithit.Norisitforitsownintrinsicworththatamanisjustifiedbytheinstrumentalityofit;forhe is nowhere said in Scripture to be justified for faith, but only to bejustifiedbyit.

Fromtheprecedingparticulars,thefollowingreflectionswillbeobvioustothedevoutandintelligentreader:

Althoughthecovenantofworksrevealedinthelawandthecovenantofgraceexhibitedinthegospelaredifferentfromoneanother,yettheyarenotcontrarytoeachother.Theoneisnot,strictlyspeaking,contrarytothe other, but is only dissimilar to it or different from it.Whatever isrequired in the covenant of works as the condition of eternal life is,according to the covenant of grace, provided and given gratuitously tobelieving sinners.Theywhobelieve “receive abundanceof grace andofthe gift of righteousness, and so reign in life by one, Jesus Christ”(Romans 5:17). If by oneman’s disobediencemanyweremade sinnersaccordingto the firstcovenant, “by theobedienceofOneshallmanybemaderighteous,”accordingtothesecond(Romans5:19).Intheformer,eternallifeispromisedtoamanonconditionofaperfectrighteousnessto be fulfilled by himself; in the latter, it is promised to a believer onconditionoftheinfinitelyperfectrighteousnessofJesusChrist,received

byfaithandimputedbyGod(Romans8:3).

Intheaffairofjustification,thelawasacovenantofworksisnotonlytobe distinguished, but to be separated from the gospel. When a truebelieverisatanytimeindoubtofhisjustificationandtitletoeternallife,heoughttosetthelawasacovenant,andtheworksofthatlaw,entirelyaside, and to rely anew, for all his title to life eternal, on the spotlessrighteousnessofthesecondAdamofferedtohiminthegospel.Heoughtin that case to contemplateonly the free and super-aboundinggraceofthegospel,andtoembrace,bytherenewedexerciseofanappropriatingfaith,thegraciousoffersandpromisesofit.Heshouldexcludefromhisview the law and all legal righteousness, and, relying only on therighteousnessofChrist revealed in the gospel, he should trust that thisglorious,thisconsummaterighteousnessalonegiveshimacompletetitleto justificationandeternal life.As it isnotby the law,nor theworksofthe law,butbymeansof faithonly,applying therighteousnessbroughtnearinthegospel,thatamanisjustifiedbeforeGod;sointhebusinessofhisjustificationhemustsetasideallworksofthelawanddependwhollyon the righteousness and grace of the great Redeemer. While in thebusiness of sanctification the law as a rule is to be connectedwith thegospel, in that of justification the law as a covenant is always to beseparatedfromit.

None can successfully minister true consolation to a discouraged anddisconsolate believer without teaching him to distinguish, in his owncase, between the law and the gospel. If the exercisedChristian cannotdistinguish aright between them, the consequence will be that he willoftenhanginanxioussuspensebetweenhopeandfear.Thelegaltemperthatremainsinhim,availingitselfofhisindistinctviews,willfrequentlyprompthimtogroundhishopeandcomfortnotontherighteousnessofChristand thepromisesofGodonly,butpartlyon these,andpartlyonhisownendeavors tokeep the law.Hence it cannotbut follow that thesinsofhisnatureandlifewilloftenaffordhimgreatercausetofearthanhisattainmentsanddutieswilltohope.Everyfreshdiscoveryoftheevilsofhisheart,andofthesinwhichcleavestothatobedienceonwhichhishope and comfort, in a great measure, are founded will disquiet andperplexhissoul.Thus,hewillremainastrangertosettledcomfort,andto

habitualcheerfulnessofspirit,intheperformanceofhisduty.Butifheistaught todistinguisharightbetween the lawand thegospel,hewill,onalmosteveryoccasion,fleefromthelawofworkstotherighteousnessofChristgrantedtohiminthegospel,andmakethisthesolegroundofallhis hope.Hewill rely, with settled and strong confidence, on the LordJesus,forrighteousnesstojustifyandforgracetosanctifyhim.

Hencewemayalsobeenabledtodiscernwhenweareself-righteousandservile in the performance of our duties. We evidently are so when,instead of being constrained to obedience by the astonishing love ofChristmanifestedinthegospel,weareeitherdrivento itbytheslavishfearofhellordragged to itby themercenaryhopeofheaven;whenweobeyGodnotwithfilialaffectionandfearofdishonoringHim,butwithslavishdreadofHisvindictivejusticeandwrath;whenwelabortoobeyinorderthatourobediencemayaffordusarighteithertosalvationitselfor to the Savior, either to the favor of God or to the promises of thegospel.Ourmannerofperformingourdutiesislegalwhenwegroundourcomfortonanythingwroughtinusordonebyus,andwhenourhopeofsalvationrisesbythelivelinessofourframeinperformingduties,andnotby the righteousness of Christ in the offers, or by the grace andfaithfulnessofGodinthepromisesofthegospel.

What has been advancedmay serve likewise to show us the exceedingsinfulness,thehorriblemalignity,ofaself-righteoustemper.ItstrivestothwarttheinfinitelygreatandgraciousdesignofGodingivingHisonlybegottenSon forus.ThegranddesignofGod in the inestimablegiftofHisdearSontoobeyandsufferforusistodisplayinourredemptionthetranscendentgloryofallHisperfections,andespeciallyoftheexceedingrichesofHisgrace(Ephesians2:4-9).Hencethegloriousgospeliscalled“thewordofHisgrace”(Acts20:32).Nowthelegalistpresumestocrossor counteract that glorious design ofGod as aGod of grace.Hewouldhavethegloryofselfdisplayed,andnot thegloryofGod, inthepersonandworkofJesusChrist;thehonorofhisownrighteousnessmanifestedinsteadofthegloryofthedivineRedeemer’srighteousness;thelusterofhisowngoodqualitiesdiscoveredinoppositiontothegloryofredeeminggrace.Thegracious intentionof theSonofGodinassumingthehumannaturewasthatHemightfulfillallrighteousnessfortheelectofGod,in

order that grace— free, sovereign, distinguishing grace—might reignthroughHisrighteousnessuntoeternal lifeforthem(Romans5:21).Onthe contrary, the intention of the legalist is to establish his ownrighteousnessintheaffairof justification,andsotofrustratethedesignofChrist; for “if righteousnesscomesby the law, thenChrist isdead invain” (Galatians 2:21). Thus the self-righteous formalist resolutely setshimself inhostileoppositionto thegloryofredeeminggrace;andsoheattempts to rob the Most High of His transcendent glory as a God ofgrace. No man exercises evangelical repentance even in the smallestdegreebuthewhorepentsofthisdiabolicalenmityandoppositionofhisheartto“thegloryofGodinthefaceofJesusChrist.”Andnonehaseverbegun tomortify themembersof thebodyof sin inhisheartexcepthewhoismortifyingthisself-righteoustemper.Unbeliefanda legalspirit,aretheverysoulorlifeofthebodyofsin.From1Corinthians15:56,Mr.RalphErskine infers, “Thedangerous influencesof legal doctrine tendstokeepsinnersunderthelaw;forthustheyareunderthepowerofsin.The text says, ‘The strength of sin is the law.’ The legal strain, undercovertofzealforthelaw,hasanativetendencytomartrueholinessandallacceptableobediencetothelaw;insomuchthatthegreatestlegalististhegreatestantinomian,orenemytothelaw.”Unlessthemortificationofsin,therefore,beginsinthem,itcannotpenetratethewholebodyofsin.

OftheAgreementorHarmonyBetweentheLawandtheGospel

As the law in its covenant form and the gospel in its proper and strictsensearenotcontrarytooneanother,butonlydifferentfromeachother,sowhiletheydifferinsomerespectstheyagreeinothers.Astheinfinitelyglorious attributes of Jehovah harmonize and mingle their refulgentbeamsintheredemptionofsinnersbyJesusChrist,soHisholylawandHis glorious gospel agree and subserve the honor of each other in theaccomplishmentofthatredemption.

By the harmony of the law and the gospel is meant their mutualsubserviencetooneanother,ortheiradmirablefitnessforsecuringandadvancingthehonorofeachotherinsubordinationtothegloryofGod,Father,Son,andHolySpirit,asdisplayedinthepersonandworkofthegreatRedeemer.Theyareadmirablyadaptedtoreflectmutualhonorononeanother,andsotoaffordthemostillustriousdisplaysofthegloryoftheirdivineAuthor. The law, as a covenant ofworks and a rule of life,demands nothing of sinners but what is offered and promised in thegospel; and in the gospel everything is freely promised and offered tothemwhich the law, in any of its forms, requires of them. The gospelpresents to them for theiracceptance theconsummate righteousnessofJesusChrist, the Surety of such sinners as believe,which fully answerseverydemandofthelawinitscovenantform,andsomagnifiesitinthatformandmakes ithonorable. It also exhibits to them, in its offers andpromises, the infinite fullness of Christ from which they may beregeneratedandsanctified,andsobeenabledtoyieldsuchobediencetothelawasaruleoflifeaswillinduetimebecomeperfect.Whileitrevealsandoffersrighteousnesstosatisfythelawasacovenant,itpromisesandoffers strength toobey the lawas a rule. Itpromises all the suppliesofgraceandstrengthwhicharenecessaryfortheacceptableperformanceofevery duty that the law as a rule of life, requires of believers. The

righteousness,too,whichthelawasacovenantdemands,andwhichthegospelaffords,beingimputedtobelievers,meritsforthemthatholinessof heart and life which the law as a rule requires, which the gospelpromises,andwhichisperfectinpartshereandwillbeperfectindegreeshereafter. Thus, in general, the law and the gospel agree together ormutuallysubserveeachother.

But more particularly, the law as a covenant of works agrees with thegospel;

1. In its commanding power. Though it is altogether distinct from thegospel strictly taken, yet it is in concordwith it.When aman cordiallybelieves the gospel, he, in effect, presents perfect obedience to thecommandsofthelawasacovenant.Whenhesobelievesastoreceivethegiftofrighteousness,thatperfect,thatdivinelyexcellent,righteousnessofthelastAdam,hepresentsitinthehandoffaithashisonlyrighteousnessfor justification to the law and the justice of God; and so he cannotbelievewith the heartwithout believing unto righteousness.He cannotcordiallybelievethegospelwithoutpresenting,atthesametime,perfectobedience to the law. Neither is it possible for him to yield perfectobediencetothelawotherwisethanbybelievingthegospel.Thusthelawandthegospeluniteinservingtheinterestsofeachother,althoughtheyareentirelydistinct fromeachother.Althoughtheyareentirelydistinctfrom each other, yet they have no separate, no interfering interest toserve. “Dowe thenmake void the law through faith?” asks theApostlePaul.“Godforbid:yea,weestablishthelaw”(Romans3:31).Thepreceptsofthelawandthepromisesofthegospelharmoniouslyaccordtoreflectthehighesthonoroneachother.“Isthe law,”asksourapostle,“againstthepromisesofGod?Godforbid;foriftherehadbeenalawgivenwhichcouldhavegivenlife,verilyrighteousnessshouldhavebeenby the law”(Galatians3:21).Does the lawrequire from the sinneraperfecthumanrighteousness (Romans 10:5)? The gospel affords this to it, yea, muchmore than this—a righteousness which is not only perfect, but divine(Romans3:21).Arethecommandmentsofthelaw“exceedingbroad?”SoistherighteousnessofGodourSavior revealed in thegospel.Whateverthe law requires, the gospel, in the most abundant measure, supplies.Moreover, does the law command the sinner to believe in the great

Redeemer (Exodus 20:3)? From the promise of the gospel he may beamplysuppliedwithfaith(Matthew12:21).Doesitenjoinhimtorepentof all his sins? The grace revealed and offered in the gospel can affordhim not only an occasion and a powerful motive, but a disposition to“remember and turn to the Lord” (Psalm 22:27). While the lawcommands the tears of penitential sorrow to flow; the gospel, and theastonishing grace promised and offered in it, cause them to flow(Zechariah12:10).Theauthorityofthelawreachestoeveryarticleoftheglad tidingsof thegospel, andobliges the sinner tobelieve these joyfultidingscordiallyandwithapplication tohimself (1 John3:23).The lawsealsallthegraceofferedinthegospel,andthegospel,initsturn,seals,with the infinitely precious blood of Christ, all the requirements of thelaw.Inaword,ifthelawrequiresperfectandperpetualobedienceasthecondition of eternal life, the gospel admits and asserts the necessity ofsuchobediencebyaffordingittothebelievingsinner(Daniel9:24).

2.The law in its condemningpower is also in concordwith the gospel.Theterrorsoftheviolatedlawserve,undertheilluminatinggraceoftheHolySpirit,toshowaconvincedsinnerhisextremeneedofthesalvationwhichispresentedtohiminthegospel(Galatians3:10).Thetremendouscursesoftherighteouslawpursuehimclosely,whateverpathhechoosesto take,untilhebegins to runupongospel-ground,and then theydropthe pursuit. If the law as a covenant is a fiery law, the blood of JesusChristpresentedinthegospel,inoneview,isfuelforthatflame,andinanother, it serves to extinguish it. The payment of the sinner’s debt ofpunishment by his divine Surety, offered to him in the gospel, is socomplete as abundant to answer the highdemandmadeby the brokenlaw(Galatians3:13).Thelaw’sdemandofsatisfactionforsinissuchthatnonebutGodHimselfcould,inalimitedtime,answerit;andtheinfinitegrace of the gospel has provided that God Himself in human natureshouldsatisfyit.“‘Awake,Osword,againstmy

Shepherd,andagainstthemanthatismyFellow,’saiththeLordofhosts.Smite the Shepherd” (Zechariah 13:7). The law, on the one hand,condemnsallwho reject the gospel (John3:18), and thegospel, on theother,disfavorsallwhofinallytransgressthelaw.TheterrorsofthelawfrightenandimpelconvincedsinnerstoJesusChrist;andtheredeeming

lovemanifestedinthegospelconstrainsanddrawsthemtoHim(Hosea11:4).Theformerlayopenthewound,andthelatterappliesasovereigncure.Thoseplowupthefallowground,andthissowsthegoodseedinit.

3.Thelaw,initscommandingandcondemningpowerconsideredjointly,is in harmony with the gospel. The law leads the sinner indirectly toChrist,andthegospelconductshimdirectlytoHim.While“thelawisourschoolmasteruntoChrist” to teachusourabsoluteneedofHim,and ifnecessary to drive us as with a scourge to Him (Galatians 3:24), thegospel presents Christ as “the end of the law for righteousness toeveryonewhobelieveth”(Romans10:4).ThelawinthehandoftheHolySpiritservestomaketheawakenedsinnerlongforandrelishthegraceofthegospel;andthegospeldignifiesthelaw,andrendersit illustriousinhisview.Thelawmagnifiesthegraceofthegospelbyshowingthesinnerhisneedofjustificationandsalvationbythatgrace;andthegraceofthegospelestablishes andmagnifies the law (Isaiah42:21).That the law isholy in its precepts, just in its threatenings, and good in its promises(Romans7:12) thegospelnotonlydeclares,but sealswith thebloodofthe incarnate Redeemer. While the precepts and penalties of the lawserveasaguardtothegospel,thedoctrines,promises,andoffersofthegospel serve to support the authority and honor of the law (Matthew5:17). InChristJesus, thepreceptsand threateningsof the lawhave, toeveryonewhobelieves, their end; and the promises of the gospel, theirestablishment,inordertobecompletelyperformed(2Corinthians1:20).Thetruthorfaithfulnesspledgedinthethreateningsofthelaw,andthemercyrevealedinthepromisesofthegospel,meettogetherinHim.Therighteousness manifested in the law and the peace proclaimed in thegospelinHimembraceeachother(Psalm85:10).Thelawinthehandofthe Spirit renders the grace of the gospel precious anddesirable in theeyesofconvincedsinners;andthisgrace,whenitisreceived,makesthelaw salutary and pleasing to them (Romans 7:22). The law is an awfulcommentary on the doctrines of the gospel, especially on these: theastonishingloveofGodmanifestedinourredemption,theinfinitevalueof the ransom paid for us, the inexpressible felicity of them who areredeemedfromthecurseofthelaw,andtheirinfiniteobligationstotheirGodandSavior.And thegospel isadelightfulcommentaryon the highdemandsandsanctionsofthelaw.Whilethelawisaninfalliblewitness

that sinners ofmankind have those disgraceful characters underwhichthe offers and calls of the gospel are addressed to them, the gospelexhibitsinthewonderfulpersonandworkofChristthehighestproofsofthe infinite authority and perpetual stability of the law. In few words,thoughthelawdoesnotrevealaSaviorandajustifyingrighteousness,yetthese having been revealed by the gospel, the law charges, and that onpainof thegreatestcondemnation,everyhearerof thegospel toreceivethem (Mark 16:15-16). To such an infinite degree is the consummaterighteousnessofJesusChristthefulfilmentofthelawandthegloryofthegospel;thatsinnersofmankindareperemptorilycommandedinthelaw,andearnestlyinvitedinthegospel,toacceptthegiftofit,andtopresentitinthehandoffaithtothelawinanswertoitshighdemandofinfinitesatisfactionfor sin, andofperfectobedienceas the conditionof eternallife.Thusthelaw,asit isthecovenantofworks, is inharmonywiththegospel.

The law, likewise, as a rule of life to believers agrees with the gospel.Whenthe lawasacovenantpressesamanforward,orshutshimuptothefaithofthegospel;thegospelurgesanddrawshimbacktothelawasarule(Leviticus11:44).Thelawishisschoolmastertoteachhimhisneedofthegraceof thegospel;andthisgracewillhavehisheartandhis liferegulated by no rule but the law (2 Peter 1:15-16). Nothing is gospel-obediencebutobediencetothelawinthehandofChristasaruleofduty.Thegospel isno soonerbelieved thanobedience is yielded, both to thelawasacovenantandtothelawasarule.TherighteousnessofChristinthe hand of faith is obedience to it in the former view, and personalholinessofheartandlifetoitinthelatter.Ifthelawcommandsbelievers,the grace of the gospel teaches them to love, and to practice universalholiness (Titus 2:11-12). What the law as a rule of life binds them toperform, the grace of the gospel constrains and enables them to do(Leviticus20:8;2Corinthians5:14-15).Thatwhichthepreceptofthelawrequires as a duty, the promise of the gospel affords and effects as aprivilege(Ezekiel18:31and36:26-27).Whateverholdstheplaceofdutyinthelawoccupiestheplaceofprivilegeinthegospel.Dutiesrequiredinthelawaregracesorexercisesofgraceinthelanguageofthegospel.Thecommands of the law reprove believers for going wrong, and thepromisesofthegospel,sofarastheyareembraced,securetheirwalking

in the rightway (Jeremiah 32:40). The former show them the extremefollyofbacksliding;thelatteraremeansofhealingtheirbackslidingsandrestoringtheirsouls(Psalm23:3).Thegospel,orwordofChrist,dwellsrichlyinnonebutinsuchashavethelawofChristputintotheirmindsand written on their hearts. The law cannot be inscribed on the heartwithout the gospel, nor the gospel without the law. As they are foundtogether in the same divine revelation, so they dwell togetherharmoniously in the same believing soul. So great is the harmonybetween them that they can reside nowhere separate from each other.Whilethepreceptsofthelawshowtheredeemedhowverygratefulandthankful they should be for redeeming grace, the grace ofChrist in thegospelproducesandexcitesthatadoringgratitude.The lawenjoinsandexcitesbelieverstoreceivedailyby faithmoreandmoreof thegraceofthegospel toqualify them formore spiritualand livelyobedience to itsprecepts; and the gospel supplies themwith everymotive, preparative,assistance,andencouragementrequisiteforsuchobedience.

The law requires true holiness of heart and of life, and the gospelpromisesandconveysthisholiness.Theformershowsthenatureandthepropertiesofit;thelatter,theplaceofitinthecovenantofgrace.ItisbythealmightyinfluenceofthegospelinthehandoftheHolySpiritthatthelaw is inscribed on the hearts of believers; and it is in consequence ofhavingthelawwrittenontheirheartsthattheydesire,trustinChristfor,and relish, the blessings promised in the gospel. The law reveals tobelievers their duty, and the gospel reveals the object of duty. The lawenjoins the habit and exercise of faith; the gospel presents Christ, theglorious object of faith. The law requires believers to loveGodwith alltheirheart;butitisthegospelonlythatpresentsGodinsuchaviewastobecomeanobjectoflovetoasinner,namelyasHeisinChristreconcilingthe world unto Himself. The law enjoins mourning for sin; the gospelpresentsChristaswoundedforourtransgressions.WhenbelieversviewChristwiththeeyeoffaith,theymournforHimasforanonlyson,andareinbitternessforHimasforafirstbornInaword,thelawcommandsthemtoworshipGodastheirGod;thegospeldisclosestothemboththeobjectandthewayofacceptableworship.

Hereitwillbepropertoremarkthatthesewords,“IamtheLordthyGod,

which have brought thee out of the land of Egypt, out of the house ofbondage,”aretheprefacetotheTenCommandmentsasaruleof lifetothetrueIsraelofGod.Accordingtothesewords,alltheobedienceoftheredeemed of the Lord to the precepts of His law is founded upon HisbeingJehovah,theirGodandRedeemer.Anditisremarkablethatinthegivingof the lawatSinai thisofferorgrantofHimself asJehovah,ourGod and Redeemer, is five times repeated. But in these words of ourredeeming God, it is the doctrine and offer of His gospel that areexpressed and repeated, and that in order to enforce our obedience toeverycommandmentofHislaw.Thegospel,then,isthatwhichenforcesandalsoinsuresthesincereobedienceofbelieverstothelawasaruleoflife.ItisbecauseGodistheLordandtheirGodandRedeemernotonlyinoffer,butinpossession,thattheyareenabledandconstrainedaswellasboundtokeepallHiscommandments(Luke1:74—75).

Somuchfortheagreementbetweenthelawandthegospel,orthemutualsubservienceoftheonetotheother.

Fromtheforegoingparticulars,itmaybeinferredthatamancannotbeanenemytothegospelwithoutbeing,atthesametime,anenemytothelaw.Everyenemy to thegospel is, in thesamedegree,anenemyto theperfection,spirituality,andhonorofthelaw.Thelawandthegospelarein such harmony with each other as to have no divided interests. Theman,then,whoisdestituteofunfeignedlovetothedoctrines,offers,andpromisesofthegospel,howeverstricthisprofessionofreligionmaybe,isreally an antinomian, an enemy to the honor of the holy law.He is anadversarytothehonorofthelawasacovenantofworks:forbyrejectingthespotlessrighteousnessofJesusChrist tenderedtohiminthegospelhe refuses to present to the law in that form the only righteousness bywhichitcanbemagnifiedandmadehonorable.Heisanenemylikewisetotheauthorityandhonorofthelawasaruleofduty;forbyhisdisbeliefoftheoffersandpromisesoftheblessedgospelherefusestoreceivefromthe fullnessofChrist thatgracewithoutwhichhecannothonor the lawwithsomuchasasingleactofacceptableobedience.

Hencealsowemaylearnthat,asthe lawisatranscriptofall themoralperfectionsofGod,solikewiseisthegospel.Thelawistheimageoftheholiness, justice, and goodness of Jehovah, and therefore it is holy and

justandgood;butsoalsoisthegospel.Accordingly,thegospeliscalled“thegloriousgospeloftheblessedGod”(1Timothy1:11).Thegloryoftheholiness, justice, and goodness of God, as well as of His wisdom andfaithfulness, shines brightly in the law; but it is displayed still moreillustriously,inthegospel.Thesegloriousattributesaredelineatedinthelaw,butinthegospeltheyarepaintedinthemostglowingcolors.MuchofGod is tobeseen in the law,but in thegospelHis infinitely gloriousimage,isexhibitedmoretothelife,andismoreeminentlyconspicuous(2Corinthians3:18).ThehonorofHisholy law,therefore,andalsoofHisgloriousgospel, is infinitelydear toHim.Hetakes infinitecomplacencyin beholding His righteous law magnified and made honorable by thesurety-righteousnessofHisdearSon,andinseeingamultitudewhichnomancannumberjustifiedandsanctifiedaccordingtoHisgospel.AndallwhoarerenewedafterHis imageinknowledge, righteousness,and trueholinessevidencethisrenovationofheartbydelightinginHislawandbyloving and admiring His gospel; by rejoicing greatly in imputedrighteousness by which the demands of His law as a covenant are allanswered,and in salvationby sovereigngrace inwhich thepromisesofHisgospelareallperformed.

Ifamanhasattainedasavingandexperimentalknowledgeofthegospel,hewillundoubtedlyevidenceitbyobedienceofheartandlifetothelawin the hand of Christ as a rule of duty. Aman can never performholyobedience to the law as long as he remains ignorant of the gospel; butwhenhebeginsspirituallytodiscernthetruth,suitableness,andgloryofthedoctrineof redeeminggrace,hewill thenbegin toperformspiritualandsincereobediencetothelawofChristasarule.“Christdiedforall”who were given Him by the Father “that they which live should nothenceforthliveuntothemselves,butuntoHimwhichdiedforthem,androse again” (2 Corinthians 5:15).When a man spiritually discerns andsincerelylovesthegraceofthegospel,atthesametimeheseesandlovestheholinessofthelaw.Theconsequencewillbethathewillsincerelyandcheerfullyobeythelaw.HewillyieldthisobediencenotonlybecausetheauthorityofGodobligeshimand the loveofChrist constrainshim,butbecausehediscernsthebeautyoftheholinessthatisinthelawitself,andlovesit.Whilethelawasacovenantistheappointedmeansofconvincingthe secure sinner of his need of that justifying righteousness which is

offered to him in the gospel, the gospel, bringing righteousness andsalvation to him, is the institutedmeans of conciliatinghis affection tothe lawasa ruleofduty.Everyone, then,whoknowsbyexperience theboundlessgraceofthegospelwillperformsincere,cheerful,andconstantobediencetothelawasarule.

Is everything that is required in the law provided and promised in thegospel?Theneverydutyis,atthesametime,aprivilegeoradvantagetoareal Christian. “Godliness with contentment is great gain” (1 Timothy6:6).Practical godliness is themostprofitable,pleasant, satisfying, andpermanent gain, both for thisworld and thatwhich is to come. A truebeliever is, in proportion as he is sanctified, rich in faith and in goodworks.Althoughtheexerciseofgracesandtheperformanceofdutiesgainnothing at the hand of God for the believer, yet they themselves areunspeakablygreatgaintohim.Heaccountsitaprivilegeandapleasuretohavedutiestoperform,andtohaveadispositiongivenhimtoperformthemtothegloryofhisGodandSavior.Forastherecanbenohappinesswithoutholiness,sothebelieveriscomfortableandhappyinproportionasheisholy.Themorehebelievesthegospelwithapplication,andtrustscordiallyintheLordJesusforsalvationtohimselfinparticular,andthemorehisfaithworksbylove,somuchthemorecommunionwithChristand enjoyment of God as his infinite portion he attains. The legalistexpectshappinessforhisduties,butthetruebelieverenjoysit inthem;andthelessheexpectsforthem,themoreheenjoysinthem.

Finally,dothe lawandthegospelharmoniouslyagreeandsubservethehonorofeachother?Thenletbelieversalwaystakeheedthattheydonotsettheminoppositiontooneanother.Beware,Obeliever,ofeversettingthelawinhostileoppositiontothegospel,orthegospelinoppositiontothe law.Never, in your exercise of graces or performance of duties, setthematvarianceoneagainst theother.Study tounderstandclearly,onthe one hand, the difference, and on the other the agreement betweenthem; thatknowing distinctly inwhat respects they differ, and inwhattheyagree, youmay, in your exercise,make the one subservient to thehonor of the other, and both subservient to the glory of God in yoursanctification and consolation. Clear and just views, especially of theagreementbetween the lawand thegospel, tendexceedingly,under the

influences of the Spirit of truth, to promote an evangelical, holy, andcheerfulframeofspirit.Undersuchviews,youwillbeabletoguardmoreeffectuallyagainst setting the law inopposition to thegospelby relyingonyourowngracesanddutiesforarighttothefavorandenjoymentofGod,andagainstsettingthegospelatvariancewiththelawbytakingthesmallest encouragement from the gospel to neglect the performance ofanyofthedutiesrequiredinthelaw.

OftheEstablishmentoftheLawbytheGospel

Although in the preceding chapter I have anticipated some of thethoughtswhichwillbeexpressedhere,yetthesubjectofthischapterisofsuch inexpressible importance that I cannot forbear considering it byitself.AftertheApostlePaulhad,inthethirdchapterofhisepistletotheRomans,assertedandprovedthatallmankindaresinners,andthatthejustificationofbelievingsinnersinthesightofGodisutterlyunattainableby their own righteousness, and is entirely founded on the surety-righteousnessofJesusChrist,imputedbygraceandreceivedbyfaith;hehasinthefollowingwordsobviatedanobjectionwhichheforesawwouldbemade to that fundamental doctrine: “Dowe thenmake void the lawthroughfaith?Godforbid;yea,weestablishthelaw”(Romans3:31).Oneoftheobjectionsthenmade,andstillurged,bytheenemiesofthegospelagainstthedoctrineofasinner’sfreejustificationfortherighteousnessofChristreceivedbyfaithisthatitderogatesfromthehonorandobligationofthelaw,nay,thatitannulsorabrogatesthelaw.“Dowethen,”sayshe,byassertingthatamanisjustifiedbyfaithonly,andnotbytheworksofthe law, “make void,” or nullify the obligation of the moral law?Withdeepabhorrenceofsuchaninsinuation,hereplies,“Godforbid”;farbeitfromus;onthecontrary,we,bythatdoctrine,“doestablishthelaw.”

Itisasifhehadsaid,“Wearesofarfrommakingvoidorannullingthelaw through faith thatwe thereby establish andmake it stand in all itsforce.”Bythelawhere,theapostlecannotmeantheceremoniallaw;forbythewordoffaithaspreachedbytheapostlesofChristthiswasmadevoid,but themoral law,and thatbothasa covenantofworksandasarule of life. By faith, in this place, the apostle seems tomean both thedoctrineoffaithandthegraceoffaith.Thedoctrineoffaithisthegospelstrictly taken as distinguished from the law. The grace of faith is thatgraceoftheHolySpiritintheheartsofregeneratepersonsbytheexercise

ofwhichtheyreceivethatdoctrine,andtherighteousnessandsalvationexhibitedinit.

Itwill be proper here, in order to preventmistakes concerningwhat isafterwardstobeadvanced, toremarkthat tomakethe lawvoid issotoabrogate, abolish, or set it aside as to prevent it frombeing any longerbindingonthe

conscience. It is to annul the divine authority and obligation of itspreceptsandpenalties.Themorallaw,asthelawoftheinfinitelygloriousJehovah, is enforcedbyallHis sovereignand immutableauthority.Hisinfinite authority enforces every precept of it, and lays every rationalcreatureunderthefirmestobligationspossibletoyieldperfectobedienceto it. Now tomake this law void is to set aside its high authority andobligation, or to decline the authority and dissolve the obligation of itsrighteous precepts. Not that any man can do this effectually, but hisattemptingeitherdirectlyorindirectlytodoitisascriminalasifhecouldaccomplishhisdesign.Tomakeitvoidisalsotoattemptsettingasidetheperfection,spirituality,andgreatextentofit.Amanmaybesaidtomakevoidthelawwhenhepracticallydeclaresthattheperfection,spirituality,andvast extentof it arenot tobe regarded,orwhenheputs itoff asacovenant with imperfect and even with carnal, selfish, superficial, andpartial obedience. Every sinner is guilty of this who goes about toestablishhisownrighteousnessinordertohisjustification;orendeavorstosatisfythelawwithimperfectinsteadofperfectobedience;withcarnalinstead of spiritual performances, andwith partial instead of universalobedience.

Tomakethelawvoidislikewisetoinvalidatetheperpetuityofit.Notthatany sinner has it in his power effectually to do this—for themoral lawcontinues to be of immutable and eternal obligation upon all who areunderit—butheattemptstoabolishtheperpetuityof it,withrespecttohimself,bypersuadinghimselfthatalthoughitoriginallyobligedhimtoperformperfectobedience,yetnow, inconsequenceof themediationofChrist,itobligeshimtoyieldsuchobediencenolonger(Jude4),andbypresuming to satisfy the requirements of it as a covenant with sincereinstead of perfect obedience, as if it ceased to require perfection ofobedienceanylonger.Moreover,whensinnersunderthecurseofitlabor

topersuade themselves that it cannotnowexact fromthemperfectandperpetualobedienceonpainofitstremendouscurse,orwhentheystifletheir convictions and try to keep their consciences easy under thecondemningsentenceofit,theydowhattheycantomakeitvoid.Infewwords,theymaybesaidtomakethelawvoidwhentheydeliberatelysetasideanyoftheusesofit.Thoughitcannot,sincetheentranceofsinintotheworld,justifysinnersonthegroundoftheirownobediencetoit,yet,aswasobservedabove,itisofstandingusetosinnersaswellastosaints.Nowifsinnerssetasideanyofitsuses,orrefuseto“useitlawfully,”theytherebytreatitwithcontempt,asifitwasuselessandinsignificant.Itisinthesewaysespeciallythatself-righteousmenattempttomakevoidthelawofGod.

I shall now endeavor to show that all true believers, through faith, notonlydonotmakevoidthemorallaw,butonthecontraryestablishitormakeitstandinallitsforce.Toestablishthelawis,aswashintedabove,tomake all the infinite authority and obligation of it stand firm, or toplace them on their original and immovable basis, and instead ofinvalidatingtoconfirmorstrengthenthem.Believers,then,byfaith,thatis,bythedoctrineandthegraceoffaith,establishthelaw.

Inthefirstplace,bythedoctrineoffaith,theydonotmakethelawvoid,butestablishit,andthatbothasacovenantofworksandasaruleoflife.

1.By thedoctrineof faith,or thegospelstrictly taken,all truebelieversandfaithfulministersoftheWord,establishthelawasitisacovenantofworks.For, in the first place, it is thedoctrine of faith that showsmenhow firm and irreversible the law as a covenant is, and how infinitelyconcernedthegloriousMajestyofheavenisforthestabilityandhonorofthatholylaw.Accordingtothatdoctrine,HewillsavenotransgressorsofitbutuponconditionofHisonlybegottenSon’sbeingtheirSurety,andofHisansweringcompletelyallthedemandsofitintheirstead.Hewillnotsavethemfromthefullexecutionof itsrighteousandawfulpenaltybutupon Christ’s enduring it for them, nor account them righteous andentitled to eternal life but uponHis performing as their substitute theperfectobediencewhichitrequiresastheconditionof life.Thus,bythedoctrineoffaith,thesovereignauthorityofthelawinitscovenantformisacknowledgedanddeclared;itsinfiniteobligationonsinnersofmankind

isconfirmed;anditshonoriscompletelysecured.

Second,accordingtothedoctrinesofgraceingeneral,andtothedoctrineof a sinner’s justification by faith without the works of the law inparticular, the law in that formis,ashasbeenalreadysaid,ofstandingusetoconvincesinnersoftheirsinandmisery,todiscovertothemtheirneedofabetterrighteousnessthantheirown,andsotorenderChristandHisperfect righteousnessprecious to suchasbelieve.A sinnermustbeconvinced by the law that justification on the footing of his ownobedienceisabsolutelyimpossiblebeforehewilllistentowhatthegospelsays of Christ and His righteousness (Romans 7:9). Accordingly, theSpirit ofGoddoes not lead aman toChrist by the gospelwithout firstconvincinghimofsinandofhiswantofrighteousnessbythelaw.

Third,bythatdoctrineweareinformedthatthelawreceivedacompleteanswer to all its high demands by the unsinning obedience andsatisfactorydeathof theLordJesus, theSuretyofelect sinners.Wearethereby instructed thatHe came into theworld “not to destroy, but tofulfil the law” (Matthew 5:17), and that He “is the end of the lawfor righteousness to everyone thatbelieveth” (Romans 10:4).Accordingto the doctrine of faith, the law as a covenant receives fromour divineSuretyalltheobedienceandsatisfactionwhichitcandemand.He,intheroom, and as the representative of an elect world, fulfilled all therighteousness of it (Matthew 3:15). He yielded to it perfect holiness ofhumannature,perfectobedienceoflife,andcompletesatisfactionforsin;andfromHisdivinenature,unitedtothehumaninHisinfinitelygloriousperson,HiswholerighteousnesshasderivedsuchinfinitevalueastobestrictlymeritoriousofeternallifeforHisspiritualseed.Accordingtothatdoctrine, the law in its federal form is far more honored by therighteousness of the second Adam than it was dishonored by thedisobedience of the first. It is represented as honored not only by aperfectrighteousness,butbytherighteousnessofGod,therighteousnessof Him who is God as well as man. In proportion to the stupendoushumiliationoftheSonofGod,whostoopedsolowastobecomesubjecttoa lawwhichwasadaptedonly tocreatureswhoassuchare infinitelybeneathHim,isthehonordonetothepreceptandpenaltyofthatlawbyHisobeyingtheoneandHisenduringtheother.Itrequiredonlyahuman

righteousness, but it is infinitely honored with one which is divine (2Corinthians 5:21; Isaiah 42:21). Now by this consummate,transcendently-gloriousrighteousnesswhichisrevealedinthegospel,thesovereignauthorityandhighobligationof the lawaremost illustriouslydisplayedandmostfirmlyestablished.

2. By the doctrine of faith, the law is also established as rule of life tobelievers.Accordingto thisdoctrine, it isestablished inthehandof theSonofGod,thegloriousMediator,whomtheeternalFather“hathgivenfor aCommander to thepeople” (Isaiah55:4), andhas set asHisKingandLawgiver“uponHisholyhillofZion”(Psalm2:6).InthehandoftheadorableMediator,thesovereignauthorityofthelaw,astheinstrumentofgovernmentinhisspiritualkingdomandastheruleofdutyinHisholycovenant,isconfirmed;

and the high obligation of it is not only confirmed, but increased.Althoughbelieversare, intheirjustification,deliveredfromthelawasacovenantofworks (Romans7:4-6),yetaccording to thegospel theyarerepresented as “being not without law to God, but under the law toChrist” (1 Corinthians 9:21;Galatians 6:2). In the doctrine of faith, theeternal obligation of the law on them is declared; obedience to it isenforcedby thestrongestmotives,andrepresentedasperformedunderthe best influences, from the best principles, and for the best ends.Accordingtothatdoctrine,allbelieversareboundbyinfiniteauthoritytoobey; they are enabled sincerely to obey; they are constrained byredeeming love to obey; they resolve and delight in dependance onpromised grace, to obey; and they cannotbut obey the lawas a rule ofduty.TheloveofChrist,asrevealedinthegospel,urgesthem;thebloodof Christ redeems them; the Spirit of Christ enables them; and theexceedinggreatandpreciouspromisesofChristencouragethemtoobeyand yield spiritual and acceptable obedience. The holy law as a rule iswrittenontheirhearts,andthereforetheyconsentuntoitthatitisgood,anddelightinitaftertheinwardman.Whiletheydonotobeyitforlife,but fromlife, theyaccountobedience to itnotonly theirduty,but theirprivilegeandtheirpleasure.Thus,accordingtothedoctrineoffaith,theypresent, in the hand of faith, perfect righteousness to the law as acovenant of works; and they perform, as the fruit of faith, sincere

obedience to it as a rule of duty. And so effectually do they, by thedoctrineoffaithestablishthelawasaruleofdutythattheyneveraccounttheirobediencetoanyofthepreceptsofitsincereandacceptablebutinproportion as their performance of it flows from the unfeigned faith ofthatdoctrine.Intheirview,nothingisobediencetoitbutwhatproceedsfromevangelicalprinciples,andisexcitedbyevangelicalmotives.

Inthelastplace,bythegraceoffaithalso,believersestablishthelaw,andthatbothasacovenantofworksandasaruleoflife.

1.Bythegraceoffaith,theydonotmakevoidthelaw,butonthecontrarytheyestablishitasitisacovenantofworks.Sinnerswhoaredestituteofthegraceoffaithhavesuchmean,disparagingnotionsoftheholylawasto offer to it, in answer to its demand of perfect obedience as theconditionof life,with their ownpartial, superficial, andpollutedworksinstead of the perfect righteousness of Jesus Christ. But true believershavesuchhighandhonorablesentimentsoftheauthorityandobligation,aswellasoftheperfection,spirituality,andvastextent,ofthedivinelawinitsfederalform,astoreceiveandpresent,inthehandoffaith,toittheconsummateandgloriousrighteousnessoftheiradorableSurety.Insteadofmakingvoidthelaw,they,bythehabitandexerciseoftheirholyfaith,consult in the most effectual manner the stability and honor of itspreceptsandpenalties. Insteadofpresuming toput itoffasacovenantwiththeirownmeanandimperfectperformances,they,bytheexerciseoftheir faith, appropriate and present to it the infinitely perfect andmeritoriousrighteousnessoftheirdivineRedeemerastheonlygroundoftheirsecurityfrometernaldeath,andoftheirtitletoeternallife.Byfaiththey receive and exhibit to it Christ’s holiness of human nature andobedience of life in answer to its demand of perfect obedience as theconditionof life, andHis sufferingofdeath inanswer to itsdemandofinfinitesatisfactionforsin.Thus,bythehabitandexerciseoftheirfaith,theyrecognizeandassertthesovereignauthorityandhighobligationofitasacovenant;andsotheyestablishandmakeithonorableinthatform.Bypresentingtoittheonlyrighteousnesswhichcanfullysatisfyits justdemands,theypracticallyassertthedivineandimmutableauthorityofitaswellastheequityandreasonablenessofitsdemands.“Surelyshallonesay, ‘In the Lord have I righteousness and strength; even toHim shall

mencome.IntheLordshallall theseedofIsraelbe justified,andshallglory’ ” (Isaiah 45:24-25). “I will make mention of Thy righteousness,evenofThineonly”(Psalm71:16).“Yea,doubtless,andIcountallthingsbut loss, for theexcellencyof theknowledgeofChristJesusmyLord ...that I may win Christ, and be found in Him, not having mine ownrighteousness,whichisofthelaw,butthatwhichisthroughthefaithofChrist, the righteousnesswhich is ofGod by faith” (Philippians 3:8-9).“TheLordiswellpleasedforHisrighteousness’sake;Hewillmagnifythelawandmakeithonorable”(Isaiah42:21).

2.Bythegraceoffaith,believersdonotmakevoidthelaw,butestablishitlikewiseasaruleoflife.Insteadofsettingitasideastheruleofduty,faithmakesitstandinall itsbindingforce.Bythehabitandexerciseoftheirfaith,thesaintsnotonlybelievethattheauthorityofthelawinthehand of the gloriousMediator is infinite, immutable, and eternal, andthattheobligationwhichitlaysonthemeventoperfectobedienceisfirmand unalterable; but they derive from the fullness of Christ continualsupplies of grace to enable them to perform sincere and increasingobediencetoallthecommandsofit.Bytheexerciseoffaith,theyreceivefromHisfullnessthatconformityofhearttotheholylaw,whichisperfectin parts, and that conformity both of heart and of life to it, whichwillafterwards be perfect in degrees. And when they shall attain perfectconformity,orability toyieldperfectobedienceto it in themansionsofglory,thistheyshallattainastheendoftheirfaith,asthecompletionofthat eternal salvation which they receive by faith. All acceptableobediencetothelawinthehandofChristmustbetheobedienceoffaith,obediencespringingfromvitalunionwithHimbyfaithastheprincipleofit, and performed in consequence of grace derived by faith from Hisoverflowingfullness.Asitisbelievers,andtheyonly,whoareunderthelawasaruleinthehandoftheMediator,soitisthey,andtheyonly,whoare enabled to perform that sincere, holy obedience which flows fromfaithworkingbylove.Thatfaithisneitheratruenoralivingfaithwhichis not accompaniedwith sincere and universal obedience to the law ofChrist;andthatobedienceisneithersincere,noruniversalnoracceptabletoGodwhich does not proceed from the habit and exercise of a livingfaith(Hebrews11:6).

Till a man has saving faith implanted in his heart by the omnipotentagency of the Holy Spirit, he can do nothing but transgress thecommandmentsofGod’sholylaw(Proverbs21:4).Hecantrampleuponthe authority and despise the obligation of it, but he cannot, either inprincipleorinpractice,establishit.It isonlytheywhoarejustifiedandsanctifiedbytheinstrumentalityoffaithwhobeginandadvanceinsuchholy obedience ashonors and establishes the lawas a rule of duty.WemayassoonsupposethatalivingmancanbewithoutvitalactsasthatamanwhoisbyfaithvitallyunitedtoChristcanlivewithoutyieldingsuchobedience to His law. When that living faith which works by love isimplantedandincreasedinhisheart,vitalmotionsandactsofspiritualobedience cannot but follow. Such a man will not only account it aprivilegeandapleasuretoyieldsincereobediencetothelawastheruleofhisdutyintime,butwillrejoiceinthecheeringprospectofbeingabletohonoritwithperfectobediencethrougheternity.Hedelightsinitaftertheinwardman,andthereforeherejoicesinthehopethat,bythegraceofhisadorableRedeemer,heshallbeeternallyboundbyitandeternallyconformedtoit.

Thusit isevidentthattruebelieversandfaithfulministersofthegospeldonot,eitherbythedoctrineorthegraceoffaith,makevoidthelawofGod;butonthecontrarytheyestablishit,andthatbothasa-Covenantofworksandasaruleoflife.

Fromwhathasbeen said,wemay learnwhat reasonwehavehighly toesteem the divine law. The establishment of this holy law, both by thedoctrine and the grace of faith, has entered deeply, into thewonderfulplanofourredemptionbyJesusChrist.Thatamazingschemehasbeensodevisedastosecure,inthemosteffectualandastonishingmanner,thestability and honor of the law as well as the manifested glory of thesovereign Lawgiver. As the ultimate end which God has proposed toHimselfinourredemptionisthegloryofHisinfiniteperfections,soHischief subordinateend,as the righteousGovernorof theuniverse, is thehonorofHisholylaw.Suchistheinestimablevaluethat

Jehovah theFathersetsuponHis righteous lawthat, rather thansufferthe honor of it to be in the least obscured, He would expose His onlybegotten, His infinitely dear Son, to the deepest abasement, the most

direful anguish, and the most ignominious and tormenting death. Hewould have His only Son, in the human nature, to live a holy andrighteouslife,underthecurseofHislaw—thiswasinordertoansweritsdemandofperfectobedienceastheconditionoflife—andtoenduretheinfinite execution of that curse, due to His elect for sin, so as to bebrought to the dust of death in order to answer its demand of infinitesatisfactionforsin.TheLordJesus,accordingtotheeverlastingcovenantmade with Him, must submit to all this humiliation, service, andsufferingsothatthehonorofthedivinelawmightbevindicated,andthesovereign authority of it established.Ought notwe, then, to regard thelawofGodwiththehighestesteemandveneration,andtotrembleatthemostdistantthoughtofeverdisobeyinganyofitsholycommands?

Isthelawestablishedbythegospel?Surelythegospel,then,cannothavethesmallesttendencytolicentiousness,eitherinprincipleorinpractice.Ifittendstoestablishthesovereignauthorityofthedivinelawitcannot,surely,atthesametime,tendtoweakenorsetasidethatauthority.Thegospel,when it is accompaniedwith the demonstration of the Spirit ofGod,andisreceivedintheloveofit,notonlyexcitesthebelievertoobeythe lawasa ruleofduty,but it is theonlydoctrine that canexciteanddispose him to yield to it voluntary and sincere obedience. It not onlyestablishes the law, but it is the only doctrine that infinite wisdomemploys to establish it, the only “doctrine, which is according togodliness.”ItistruethatthisheavenlydoctrinewhichGodhasmadethecityofrefugeforguiltysinnersis,bymany,alas,madeasanctuaryforsin,andsoiswickedlyabusedtolicentiousness.Butitisonethingtoviewthegospelinitself,andinitsgenuinetendency,andanothertoconsideritasit is perversely abused by wicked men (Romans 3:8). The immediateprincipleofallacceptableobediencetothelawasaruleoflifeissupremelovetoGod;butwecannotloveGodsupremelyunlesswefirstknowandbelieveHis love to us as it is exhibited in the blessed gospel. “We loveHim,”saystheApostleJohn,“becauseHefirstlovedus”(1John4:19).Asthe sun cannot bewithout light and heat, so the faith of Christ and ofredeemingloveasofferedtousinthegospel,cannotbewithoutthatlovetoChristandtoGodinHimwhich“isthefulfillingofthelaw”(Romans13:10).

ThesecondAdam’sperfectholinessofhumannature,andobedienceoflife to the precept of the law as a covenant, are as necessary to thejustificationofsinnersas isHissufferingof itspenalty.Thedoctrineofjustificationbyfaithestablishesthelaw,thewholelaw,thehonorofthepreceptaswellasthatofthepenalsanction.Butthisitcouldnotdoifitdidnot represent the righteousnessofJesusChrist as consisting inHisactive obedience as well as in His passive. Active obedience, strictlyspeaking,cannotbesaidtosatisfyvindictivejusticeforsin.And,ontheotherhand,sufferingforpunishmentgivesrightandtitleuntonothing,itonly satisfies for something; nor does it deserve any reward, as JohnOwenmentions inhisworkon justification.Christ’s satisfaction for sincouldnot renderHisperfectobedience to thepreceptunnecessary;norcouldHisperfectobediencemakeHissatisfactionforsinbysufferingthepenaltyunnecessary,becauseitwasnotofthesamekind.Theoneisthatwhich answers the law’s demand of perfect obedience as the ground oftitle to eternal life; the other is that which answers its demand ofcompletesatisfactiontodivinejusticeforsin.Themeritoriousobedienceof Christ to the precept could not satisfy the penal sanction; and thesufferings anddeath ofChrist, couldnot satisfy the precept of the law.Thecommandmentof the lawasacovenant requiresdoing for life; thecurseofthatlawdemandsdyingasthepunishmentofsin.These,thoughtheyarenevertobeseparatedasgroundsofjustification,yetarecarefullyto be distinguished. The perfect obedience of Christ is as necessary toentitlebelieverstoeternallifeasHissufferingofdeathistosecurethemfrometernaldeath.Hissatisfactionforsin,appliedbyfaith,renderstheminnocentorguiltlessofdeath;andHisobediencemakesthemrighteousor worthy of life (Romans 5:19). As the latter, then, is as necessary tocompletetheirjustification,accordingtothegospel,astheformer,soitisasrequisiteastheformertoestablishthehonorofthelaw.

ItisevidentalsofromtheforegoingparticularsthattherighteousnessofChristwhichisrevealedinthegospel,andwhichispresentedinthehandoffaithtothelawasacovenant,isnotonlythemeritoriouscause,butthematter of our justification before God, and in the eye of the law. It isright, indeed, to call it themeritorious causeof justification;but this isnot sufficient: it is also the matter of it. Many pharisaic professors ofreligionhaveadmittedthattherighteousnessofChrististhemeritorious

causeofjustification;thatis,astheyunderstandthephrase,thatChrist,byHisrighteousness,hasmeritedthatourownobedienceshouldjustifyus. It isnotenough, then, to say thatHisconsummaterighteousness isthemeritorious cause,but also that it is thematterof our justification;theveryrighteousnessforwhich,oronaccountofwhich,wearejustified.TherighteousnessofourdivineSurety,receivedbyfaith,andaccordingtothedoctrineoffaith,imputedtousisthatwhichjustifies,thatwhichisthe immediate and the only ground of justification, and that only inwhichitcanbesafe,consistentlywiththeauthorityandhonorofthelaw,to stand before the dreadful tribunal of the omniscient and righteousJudgeoftheworld.

Thedivine law is establishedandhonoredmore in the salvationofonesinnerthaninthedamnationofall thesonsofmen.Inthe justificationand salvationof abelieving sinner,both theprecept and thepenaltyofthelawareestablishedandhonored;butinthedamnationofunbelieversitisthepenalsanctiononlythatishonored.Theholypreceptwillnever,intheircase,behonoredwithobedience,farlesswithperfectobedience.The convinced and alarmed sinner who wishes to believe in the LordJesus may, for his encouragement, warrantably and successfully pleadthatatthethroneofgrace.

Istheholylawasaruleoflifeputintothereader’smindandwrittenonhisheart?Then it rejoiceshisheart. “The statuesof theLordare right,rejoicing theheart” (Psalm 19:8). TheApostlePaul accordingly says, “IdelightinthelawofGodaftertheinwardman”(Romans7:22).Whenaman is justified and, as an evidenceof that, is sanctified,he rejoices tothink that the law as a covenant is honored and established by therighteousnesswhich his faith receives for his justification, and that thelaw as a rule is established by the grace which his faith derives fromChrist for his sanctification. He rejoices to reflect that as the law isestablishedforever,soitisholy,just,andgood.Insteadofwishingthatitwerelessextensiveorspiritualorstrict,herejoicesthateverycommand,andeveneverythreatening,arewhattheyare.HemeditatesontheholycommandmentsofGodwithdelight,andtakespleasureinhearingthemexplained to him and enforced upon him.Nothing, perhaps, is a surersymptomofreigninghypocrisyinamanthantotakepleasureinhearing

thepromisesandblessingsofthegospelpreachedtohim,buttodisrelishallsuchdiscoursesas,evenbyevangelicalmotives,enforcethedutiesofthe law upon him. It is only the man who is secretly resolved not toperformallhisdutieswhocommonlyisunwillingtohearofthem.

Whathasbeensaidmayservetosuggesttoushowdeepandinveteratethedepravityofhumannatureis.Unregeneratemeneithersuspectthatthe law is made void if it is asserted that a man is justified by faithwithouttheworksofit,ortheysupposethatgoodworksareunnecessary.The spiritwhich is in them is either that of the pharisee or that of thelibertine.Theyarereadytoconcludethat,iftheyarenottobejustifiedonthegroundoftheirownobediencetothelaw,theauthorityofthelawisannulled (Galatians3:19), or that, if theirworks are to formnopart oftheirrighteousnessforjustification,theyneednotperformgoodworksatall. They choose to be at liberty either to establish their ownrighteousness in the affair of justification, or to continue secure in thelove and practice of sin; either to expect justification by the law as acovenant, or to trample upon the authority of the law as a rule. Theyeitherquarrelwiththegospel,asifitmadevoidthelaw,ordishonorthelaw,asifitwasanenemytothegospel.Toleavetheself-righteousmannoworksofhisowntoboastofistoohumblingtobeendured.Itappearsstrange to him that he himself should do nothing to merit hisjustification. Whenever he reads or hears that justification is by faithonly,withoutthedeedsofthelaw,heisdisposedtocountitalicentiousdoctrine.He can seenonecessity for his obedience but tomerit divinefavor and eternal life by it. And no sooner does a man, under thedominionofenmitytoGodandHis law,pretendtobe justifiedwithouthis own works than he neglects good works, as if they were whollyunnecessary.Thus,unregeneratemenrevealtheirinveterateenmitybothagainstthelawandthegospelofGod.

Was itrequisite that theLordJesus, inordertorepair thehonorof thelaw,should,astheSuretyofelectsinners,endurethefullexecutionofitscondemning sentence due to them for sin?We may hence see what amalignant, detestable, and horrible thing sin is. How exceeding sinful,howinfinitelydispleasingtotheLord,andhowinjurioustothehonorofHis righteous lawmust it be,whenevenHisowndearSonmust suffer

infinitepunishment,andthatwithoutthesmallestabatement,inordertosatisfyHisjusticeandvindicatethehonorofHislaw!Howinconceivablydetestablemust itbe to theholyLordGod,seeingHechoserather thatHisonlybegottenSonshouldendureallthetremendouspunishmentofitthanthatitshouldpassunpunished!Shouldnotwe,then,learntoabhor,torepentof,andtoforsakeallmannerofsin?

Isitbythedoctrineandthegraceoffaiththatweestablishthelaw?Thenit isplain that theywhotransformthegospelordoctrineof faith intoanewlawrequiringfaith,repentance,andsincereobedienceastheproperconditionsofsalvationtherebymakevoidthelaw.Bysubstitutingsincerefaith and sincere obedience inplace of perfect obedience as groundsoftitle to justification, they make void the law as a covenant; and byinventing what they call “gospel precepts,” requiring sincerity only inplace of those old and immutable precepts which require of believersperfect obedience, they invalidate the authority of the lawas a rule.ByassertingthatChristhassatisfiedforthebreachoftheoldlawofworks,andhasprocuredandgivenanewlaw,aremediallaw,oralawofmilderterms than the old, suited to our fallen state and accepting sincereobedience insteadof thatperfectobediencewhich theold lawrequired;thatChristhas,byHisdeath,obtainedthatoursincereobediencetothisremediallawshouldbeacceptedforagospelrighteousness,andthatweare truly justified before God by gospel works. The act of faith as theprincipleofallsincereobedience isourrighteousness,whichentitlesusto justification and eternal life. And the act of faith is our justifyingrighteousnessnotasitreceivestherighteousnessofJesusChrist,butasitisourobediencetothatnewlaw.

Bytheseassertions,Isay, theysetasidetheobligationof themoral lawand so make it void. Though such men have usually been called“legalists,” yet, perhaps, they may, with more propriety, be termed“antinomians,”or“enemiestotheauthorityandhonorofthedivinelaw(see Charles Simeon’sHelps to Composition). They undermine, as wasalreadyhinted,thewholeauthorityandhonorofit,bothasacovenantofworksandasaruleoflife.Reader,themomentyourelyonyourfaithandobedienceforatitleto justificationbeforeGod,youtherebyrobthelawasacovenant,bothof its commandingandcondemningpower;andno

sooner do you satisfy yourself with yielding merely sincere obedience,instead of pressing on to perfection, than you invalidate the highobligationofthelawasaruleofduty.

Finally it may hence also be inferred that it is the first duty of everyunregeneratesinnertocometoJesusChrist,andtotrustcordiallyinHimfor deliverance from the law as a covenant, and for ability to performacceptable obedience to the law as a rule. Be assured,O secure sinner,that you cannot otherwise be delivered from the law as a covenant ofworksthanbyunionwiththesecondAdam,andcommunionwithHiminHisrighteousness;andthatwithoutdeliverancefromthedominionofthelawasacovenantyoucannotbesavedfromtheguiltanddominionofsin.“Thestrengthofsinisthelaw”(1Corinthians15:56).NowitisabsolutelyimpossibleforyouevertoattainunionwithChrist,andcommunionwithHiminHisrighteousness,otherwisethanbyatrueandlivingfaith.“TherighteousnessofGod,”ofHimwho isGod inournature, “isby faithofJesus Christ unto all and upon all them that believe” (Romans 3:22).BelievethenintheLordJesus,thatbymeansoffaithyoumaybefoundin Him and be justified in Him. Trust in Him who is “Jehovah ourRighteousness” for justificationandcomplete salvation.Receive thegiftofHisgloriousrighteousnessand,asaguiltysinner, relyupon it forallyour title to justification before God. Present it in the hand of faith asyourjustifyingrighteousness,tothelawasacovenantofworksinanswertoitsjustdemandsofperfectobedience,andofcompletesatisfactionforsin.Soshallyou,byfaith,establishthelawasitisacovenantofworks.

TrustinChristalsoforgraceandstrengthtoperformsincereobediencetothelawasaruleoflife.RelyonHisconsummaterighteousnessforallyour title to sanctification and glorification; trust inHimwith all yourheartforsufficientsuppliesofsanctifyingandcomfortinggracetoenableyou to yield acceptable obedience to the law as a rule, and to press ontowardperfectionof obedience.Andby this obedience of faith youwillestablishHislawasaruleofduty.Bywelldoing,youwillputtosilencetheignoranceofsuchfoolishmenaspresumetosaythatthedoctrineandfaithofthegospelareunfriendlytotheinterestsoftruemorality.

This remindsme ofwhatTheodorus long ago replied toPhilocles,whowas often hinting that he preached doctrines which tended to

licentiousnessbecauseheenlargeddiligentlyandfrequentlyuponfaithinJesusChrist:“IpreachsalvationbyJesusChrist,”saidTheodorus;“andgivemeleavetoask,whetheryouknowwhatsalvationbyChristmeans?”Philoclesbegantoblush,andwouldhavedeclinedananswer.

“No,” said Theodorus, “you must permit me to insist upon a reply.Because if it is a right one, itwill justifyme andmy conduct; if it is awrongone,itwillprovethatyoublameyouknownotwhat,andthatyouhavemorereasontoinformyourselfthantocensureothers.”

This disconcerted him still more, upon which Theodorus proceeded.“SalvationbyJesusChristmeansnot only adeliverance from theguilt,but also from thepowerof sin. ‘HegaveHimself forus, thatHemightredeemusfromall iniquityandredeemusfromourvainconversation,’aswellasdeliverusfromthewrathtocome.Gonow,Philocles,andtellthe world that, by teaching these doctrines, I promote the cause oflicentiousness. And you will be just as rational, just as candid, just astrue,asifyoushouldaffirmthatthefiremen,byrunningtheengineandpouringinwater,burntyourhousetotheground,andlaidyourfurnitureinashes.”

Indeed,both thedoctrineand thegraceof faith,areevidently,yea,anddesignedly injurious to heathen morality as well as pharisaicrighteousness.Butwithregardtotruemorality,whichformsanecessarypartofgodlinessorevangelicalholiness,insteadofbeing,inthesmallestdegree, injurious to this, they directly tend to it; yea, and they are thenecessary,thefundamentalprinciplesofit.Soonermightfirebewithoutheat,andasolidbodybewithoutweight,thanatruefaithofthegospelbewithoutevangelicalholiness.

TheBeliever’sPrivilegeofBeingDeadtotheLawasaCovenantofWorks,withaHighly

ImportantConsequenceofIt

The Apostle Paul, when speaking in his epistle to the Romans of thisimportantprivilege,expresseshimselfthus:“Wherefore,mybrethren,yealsoarebecomedeadtothelawbythebodyofChrist...Butnowwearedeliveredfromthelaw,thatbeingdeadwhereinwewereheld”(Romans7:4,6).By“thelaw,” inthesepassages,ourapostleevidentlymeansnotsomuchtheceremonialasthemorallawundertheformofacovenantofworks.Forit is thesamelawthatsaysthatamanshouldnotsteal,andshouldnot commit adultery (Romans2:21-22). It is also the lawwhich“says to them who are under it, what things soever it says; that everymouthmaybestopped,andalltheworldmaybecomeguiltybeforeGod.”It is also the law bywhich “is the knowledge of sin,” andwhich is not“madevoidthroughfaith,”butonthecontrary“isestablished”(Romans3:19-20,31).Itisthelaw,likewise,which“entereththattheoffencemightabound”(Romans5:20),andofwhichtheapostlespeaksthus:“Whenwewereintheflesh,themotionsofsins,whichwerebythelaw,didworkinourmembers,tobringforthfruituntodeath...Ihadnotknownsinbutbythelaw:forIhadnotknownlustexceptthelawhadsaid,Thoushaltnot covet.’. . . I was alive without the law once; but when thecommandment came, sin revived, and I died. . . The commandmentwhichwasordainedtolife,I foundtobeuntodeath. . .Thelawisholy,and the commandment holy, and just, and good. . . Sin by thecommandment, became exceeding sinful. . . We know that the law isspiritual...Iconsentuntothelawthatitisgood...IdelightinthelawofGodafter the inwardman. . .With themind, Imyself serve the lawofGod”(Romans7:5-25).

Thelawinquestionisthatthelaw,theworkofwhich“theGentilesshowtobewrittenintheirhearts”(Romans2:15);thatlawbythetransgressionofwhich “Jews andGentiles are all under sin” (Romans 3:9); that lawagainst which “all have sinned and come short of the glory of God”(Romans3:23); and that lawwithoutwhich “there is no transgression”(Romans 4:15). It is also the law to which, as their first husband, thebelievers in Rome were, in their unregenerate state, espoused, and bywhich “they were held” (Romans 7:4-6). But most, if not all, of thosebelieverswereGentiles(Romans1:13and11:13)whowereneverheldbytheceremonial lawoftheJews,andthereforecouldnotbesaid tohavebeendeliveredfromit.Inaword,itisthatlawtherighteousnessofwhichwasfulfilledinthosebelievers(Romans8:4).

Now, in most, if not all, of those passages the things asserted by ourapostlearepeculiartothemorallaw.This,then,isthelawwhichhehadinviewwhenheaffirmedtothosebelieversthattheyhadbecomedeadto,orweredeliveredfrom,thelaw,andthatthelawinwhichtheyhadbeenheldwasdeadtothem.Butlesttheyshouldimaginethatitwasthelawofcreation, and the law as a rule of life, to which they were dead, hecompared the law of which he was speaking to the law of a husband(Romans 7:2-3), which is a covenant or contract between him and hisspouse, andwhich establishes her relation to him as long as they bothlive.Bythiscomparisonheplainlyhintedtothemthat itwasthemorallawnot as a ruleof life, but as a covenant ofworks only towhich theywere dead. The believers at Rome, then, were dead to the law in itscovenantform,orweredeliveredfromit,anditwasdeadtothem;sothatit could no longer hold them in subjection to its precept of perfectobedienceastheconditionoflife,nortoitssentenceofcondemnationforsin(Romans7:6).

AsitwastheprivilegeoftheChristiansinRome,soit istheprivilegeofalltrueChristians,ineveryplaceandineveryage,thattheyaredeadtothelawasacovenantofworks,andthatthe lawinthat formisdeadtothem.Theyaredeadtoit,thatis,theyaredeliveredfromthedominionorobligationofitinthatform,andalsofromaprevailingdesiretobeunderit.TherighteousnessofthesecondAdam,bywhichHefullyansweredintheirstead,alltherequirementsofitasacovenant,isgraciouslyimputed

tothem;andtherefore,inthatform,ithasnothingmoretodemandfromthem. Its demands of perfect obedience as the condition of eternal lifeand of complete satisfaction for sin have, by their divine Surety, beenfullyansweredforthem.Hissurety-righteousness,receivedbyfaithandimputedbyGodtothem,istheirrighteousnessforthejustificationoflife—theircompleteanswer to all thedemandsof the lawas a covenantofworks.Theconsequence is thatthoughthe lawinthat formisnot,withregardtothem,abrogated,yetitisfulfilledandsatisfied;and,beingfullysatisfiedbythemintheirSuretyandRepresentative,itwillnot,itcannot,obligethemintheirownpersonstoanswerthesamedemandsasecondtime.Theholyandjust lawofGodwillneverexact fromthemadoublepaymentofthesamedebt.Thustruebelieversare, intheirjustification,deliveredfromthedominionandobligationofthelaw,asitisacovenantofworks.And,astheyaredeliveredfromit,ordeadtoit,inthatform,soit is dead to them. For the apostle not only compares it to a deadhusband, to whom the surviving spouse is, by the law of marriage, nolonger bound, but he says plainly that is dead “inwhich yewere held”(Romans7:2,6).Thelawasacovenantisdeadtobelieversinasmuchasitwillnotandcannotexerciseanycommandingorcondemningpoweroverthem. It can neither justify them for their personal obedience norcondemn them for theirdisobedience (Romans8:1-3). “Truebelievers,”asourexcellentConfessionofFaithexpressesit(XIX:VI),are“notunderdielawasacovenantofworks,tobetherebyjustifiedorcondemned.”OnthegroundofChrist’s fulfilling it intheirstead, theyaredeliveredfromallitsdemandsofpersonalandperfectobedience,andofpunishmentforsininordertojustificationbeforeGod.

Inordertoexplainthemeaningofwhathasnowbeensaid,aswellastopavethewayforwhatisafterwardstobeadvanced,onthisfundamentalandimportantsubject, itwillbeproper toremarkthatsinceChrist, thesecondAdam,performedperfectlyall that,accordingtothecovenantofworks,wastohavebeendonebymanhimselftoentitlehimtolife,andthatseeingallthatHedidandsufferedisimputedtosinnerswhobelieve,believersthereforearejustifiedinthesightofGod.Theyareintheverysamestate,withrespecttorighteousnessentitlingthemtolife,inwhichthey would have been had the first Adam fulfilled for himself and hisposterity the conditionof life in the covenant ofworks.Accordinglywe

readthatthejust,byfaith,areentitledtothesamelifetowhichman,byhisfulfilmentofthatcondition,wouldhavebeenentitled(Habakkuk2:4;Romans10:5).IfAdamhadcontinuedtoyieldperfectobedienceuntilthetimeappointedforhistrialhadelapsed,he,as therepresentativeofhisdescendants,wouldhaveentereduponastateofconfirmationinholinessandhappinessorinthebegunpossessionofeternallife;andthecovenantof works, as a contract fulfilled on his part, would henceforth havecontinued to be an everlasting security to him for his own and hisposterity’s enjoyment of the eternal life promised him for himself andthem.But inthisstateofconfirmation, the lawasacovenantcouldnothave continued to be the rule of his obedience; because to subject himstilltothelawinitsfederalform,astheruleofhisdutywouldhavebeentoreducehimagain toa stateof trial, and to requirehim toworkoveragain for that life to which he was already entitled by his havingperformedtheconditionofthecovenant.

Atthesametime,asmancouldinnostatewhateverbereleasedfromhisobligationtoobeyhisCreator,hemusthavehadaruleofobedience.Andasthelawasacovenantcouldnot, forthereasonnowmentioned,havebeenaruletohim,itfollowsthatinhisstateofconfirmationthelawofnature,divestedofitscovenant

form,orofitspromiseoflifeandthreateningofdeath,wouldhavebeentheimmutableruleofhisobedience,bothintimeandineternity.AsthefirstAdam,then,uponhishavingfulfilledtheconditionofthecovenantofworksforhimselfandhisposterity,wouldhavebeenreleasedfromtheobligationofthelawinthatform;sotheytowhomtherighteousnessofthesecondAdamisimputedforthejustificationoflifearedeliveredfromthelawinitsfederalform,and,atthesametime,theycontinueunderitasthelawofChristandasdivestedofthatform.

The Lord Jesus, as the Representative and Surety of elect sinners,condescended to subjectHimself, in their stead, to themoral law as acovenantofworksinordertoredeemthemfromitinitscovenantform.The Apostle Paul informs us that “God sent forth His Son, made of awoman,madeunder the law, to redeem them thatwereunder the law”(Galatians 4:4-5). From this passage it is plain that Christ was madeunderthelawinthatforminwhichtheywhomHecametoredeemwere

under it. Now as they were under it as a covenant of works, it wasrequisitethatHealsoshouldbemadeunderitasacovenantofworksinordertoanswerforthemallitsdemandsinthatform,andsotoredeemthem from the bondage of it.Were anyman to suppose or affirm thatChristwasmadeunder the lawnotasacovenant,butmerelyasa rule,according tosuchasupposition themeaningof thepassagecitedabovewouldbethis:“GodsentforthHisSon,madeunderthelawasarule,toredeem themwhowereunder the lawas a rule from the authority andobligationof it, and consequently fromall obedience to it.”Nowwouldnotthisbetheverysoulofantinomianism?Woulditnotbetomaketheholy One of God the minister of sin? Far be it from us to suppose itpossiblefortheholy,inspiredapostletoteachsuchdoctrineasthat!

As it ischieflythemoral lawofwhichourapostle is therespeaking,hismeaningthenmustbethattheSonofGodbecamesubjecttothatlawnotasaruleof life tobelievers,butonlyasacovenantofworks inordertoredeemsinnersfromitinitscovenantform.

Bythecovenantofworks,atwofoldconnectionisestablishedbetweensinand eternal death; one between a state of sin and eternal death, andanotherbetweenthoughts,words,andactsofsin,andeternaldeath.Theformerisindissolubleandcannotbutremainfirm.Asinnercannotbeina state of unbelief and sin without being, at the same time, under thedominionofspiritualdeath,andboundoverbythecurseoftheviolatedlawtodeatheternal.Accordingly,suchthreateningsas“Hethatbelievethnot the Son shall not see life; but the wrath of God abideth on him.”(John3:36)and“ifyeliveafterthefleshyeshalldie”(Romans8:13)bindoverallunbelievingand impenitentsinners,continuing in theirstateofsinunderthelawasacovenant,toeternaldeath.Thelatterisdissolvableand,toalltruebelievers,isactuallydissolved.InthesatisfactiongivenbyChristandimputedtobelievers,thepenaltyofeternaldeathwithregardtothemisalreadysatisfied;andthereforetheexecutionofitcanneverberenewed on them. Their debt of satisfaction for sin, being alreadydischarged,cannotbechargedasecondtime(John5:24).Thecovenantformofthelaw,or“thelawofsinanddeath,”issodissolvedtobelieversthat it can no longer promise eternal life to them for their personalobedience,nor threaten themwitheternaldeath for theirdisobedience.

And,indeed,howcaniteitherthreateneternaldeathorpromiseeternallifetobelieverswho,intheirjustificationonthegroundoftheinfinitelyperfect righteousness of Jesus Christ, imputed to them, have alreadyescapedeternaldeath,andhavealreadynotonlyacomplete title to lifeeternal, but a begun possession of it (John 3:16; Acts 13:39; Romans6:14).IntheOraclesofTruth,weareinformedthatsaintsonearthare,upontheirvitalunionwiththesecondAdam,reallypossessedofeternallifeasthesaintsinheavenare;andsinners,whohavenosuchunionwithHim,areas reallyunder thebegunexecutionof thesentenceofeternaldeathasthedamnedinhellare,thoughinafarlowerdegree(John3:36and5:24).

Believers are dead to the law as a covenant, relatively and really. First,theyaredeadtoitrelatively,orwithrespecttotheirstatebeforetheLord.This is the happy, inestimable privilege of all who are instated in thecovenant of grace, and justified before God. As the relation betweenhusbandandspouse isdissolvedbydeath(Romans7:2),sotherelationbetween the lawas a covenant andbelievers is, in themomentof theirjustification,dissolved(Romans7:4).Themomenttheybecomealive intheeyeofthelaw,theybecomedeadtothelaw.Andastheirjustificationisatonceperfect,soistheirdeliverancefromthelawasacovenant.Asthe former admits of no higher and lower degrees, so neither does thelatter.ItisthepeculiarprivilegeofthosewhoareinastateofunionwithChrist, and of justification in Him, to be wholly delivered from thecovenantofworks.Theyarenotunderthelaw,butundergrace(Romans6:14),notunderthelaworcovenantofworks,butunderthecovenantofgrace.Second,believersarealsodeadtothelawasacovenantreally,orin respect of their inclination and practice. Though a legal temperremainsinthem,yetthedominionofitistakenaway;andthereforetheyno longer desire to be under the law as a covenant, or to go about asformerly,toestablishtheirownrighteousnessintheaffairofjustification;but they relyonlyon the righteousnessofGod theirSavior for all theirtitletolifeeternal.

At the same time, seeing that some degree of a legal spirit, or of aninclinationofhearttothewayofthecovenantofworks,stillremainsinthemandoftenprevailsagainst them, theysometimes find it extremely

difficult to resist that inclination to rely on their own attainments andperformances for somepart of their title to the favor and enjoymentofGod. If at any time they are uncommonly frequent and lively in theirexerciseofgracesandperformanceofduties,theythenespeciallyfinditinexpressibly difficult to refrain from flattering themselves that suchexercises and duties en-tide them, in some degree, either to the SaviorHimselfortothejoyofHissalvation.Indeed,theyfindnothingintheirspiritualexercisemoredifficultthansotomortifytheirlegaltemperastodietoallhope from the lawasa covenant.Thisdeath to the law, then,admitsofdegreesinbelievers,anditwillnotbeperfectinanyofthemsolong as sin remains in them. They cannot, in their practice, becomeperfectlydeadtothelawtilltheyareperfectlydeadtosin.Theirrelativedeathtothelawofworksisperfect,buttheirrealdeathtoitisimperfect.The former is the dissolution of a relation; the latter is the gradualextinctionofadisposition.Theonereferstotheirjustification;theothertotheirsanctification.

TherearetwoerrorsrespectingthedeliveranceofbelieversfromthelawwhichareequallycontrarytotheOraclesofTruth.Theoneisthatofthelegalistwhomaintains that believers are still under themoral law as acovenantofworks; theother is thatof theantinomianwhoaffirms thatbelievers are not under it even as a rule of life. These errors are ascontrarytotheScripturesoftruthastheyaretoeachother;andtheyareequallysubversivetothatevangelicalholinesswhichisaprincipalpartofeternallife,andwhichissorequisitethatwithoutitnomanshallseetheLord(Hebrews12:14).TheplaindoctrineofScriptureisthis:whiletruebelievers aredead to ordelivered from the lawas a lawor covenantofworks, theyareunder it,andaccount it theirhighprivilegetobeundertheinfiniteobligationofit,asaruleoflife.Indeed,tobefreedfromthelaw in its federal form is nothing more than to be delivered from thecovenant of works, and from an inclination to cleave to that covenant;andouraffirmingaccordingtotheScripturesthatbelieversaredeliveredfrom the law as a covenant of works necessarily implies that they areunder the law in some other respect. Accordingly, the Apostle Paulinformsus that they “arenotwithout law toGod,butunder the law toChrist” (1 Corinthians 9:21), that is, they are under the law of the TenCommandmentsasthelawofChrist,orasthelawinthehandofChrist

theMediator.NomancanlivetoGod,inpointofsanctification,tillafterhebecomesdeadtothelawasacovenantinjustification;neithercanheotherwiselivetoGodthanbyholyconformityofheartandlifetothelawas a rule of duty (Galatians 2:19). The death of legal hope in him isnecessarytoalifeofevangelicalobedience.

Havingpremisedtheseobservationsinordertopreventmistakes,andtoenablethecandidreadertounderstandwithmoreeasethanwhichistofollow,Ishallnowtakeamoreparticularviewoftheimportantsubject,andconsider,first,whatitisinthelawasacovenantofworkstowhichbelieversaredead;second,whatisincludedintheirbeingdeadtothelawunderthatform;third,themeansoftheirhavingbecomedeadtothelawasacovenant;fourth,theconsequenceofit;and,last,thenecessity.

Section1.WhatitisinthelawasaCovenantofWorkstowhichBelieversareDead

Itistruethatbelievers,andtheyonly,havebecomedeadtothelawasacovenant.Allunbelieversarealivetoit:theyareunderthedominionofit;andindeedtheysocleavetoitastodesiretobeunderitsdominion.Theyresolutelypersistinrelyingontheirownobediencetothatlawforatitletojustificationandeternallife.Onthecontrary,alltruebelievers,havingbeenconvincedoftheirutterinabilitybothtoyieldperfectobediencetothepreceptastheconditionoflife,andtosufferthedreadfulpenaltyofitso as to give full satisfaction to divine justice for their innumerabletransgressions, receive the perfect righteousness of Jesus Christ,whichnotonlysatisfies,butmagnifiesthelaw;andsotheybecomedeadtothelawbythebodyofChrist.UpontheirunionwiththesecondAdam,andcommunion with Him in his righteousness, they are delivered, as hasbeen observed above, both from the obligation of the law in its federalformandfromareigninginclinationofhearttobeunderitinthatform.Being already justified and, in their justification,wholly delivered fromcondemnation (Romans 8:1), they are no longer under the law as acovenantofworkstobetherebyjustifiedorcondemned.Theyaresetfreefromthedominionorpowerofit.Therearefoursortsofpowerbelongingtothelawasacovenantfromwhichbelieversaredelivered;namelythecommandingpower, thepromisingor justifyingpower, thecondemningpower,andtheirritatingpowerofit.

1.Believersare,intheactofjustification,setfreefromthecommandingpower of die law as a covenant of works. This will be evident if weconsiderthat,incaseoftransgression,thecommandingandcondemningpower of the law as a covenant are inseparable. By the condemningsentenceofthelawofthatcovenant,everytransgressorofitscommandsisboundovertoeternaldeath.“Cursediseveryonethatcontinuethnotin all things which are written in the book of the law to do them”(Galatians3:10).“Nowweknowthatwhatthingssoeverthelawsaith,itsaithtothemwhoareunderthelaw”(Romans3:19).Itisasiftheapostlehad said, “Whatever things the law says, especially in its condemningsentence,itsaystothosewhoareunderthecommandingpowerofit.”Ifbelievers, then, are still under the commanding power of the law as abrokencovenantofworks, theymustalsobestillunder itscondemningpower,andsobe,everymoment,boundovertoeternaldeathsinceeverymomenttheycomeshortofperfectobediencetoitscommands.Buttheyarenotunder thecondemningpowerof the lawasacovenantofworks(Galatians 3:13; Romans 8:1). And therefore they are not under thecommandingpowerofthelawinitscovenantform.

Our apostle does not say to the believers in Rome, “You have becomedeadtothecurseofthelawmerely,”but,“Yearebecomedeadtothelaw.. . Ye are delivered from the law” (Romans 7:4, 6), from the law itself,fromthatwhichismostessentialtothelawinitsfederalform.Inanotherplaceheaddressesthemthus:“Yearenotunderthelaw,butundergrace”(Romans 6:14). Neither does he say here, “You are not under thecondemningsentenceorcurseofthelaw,”but,“Yearenotunderthelaw”(Galatians4:4).

TobelieversinunionwithChristhesays,“Yearenotunderthelaw.”Thisplainly shows that they are not under it as a covenant, in the sense inwhichHewas under it. ButHewas under its commanding power as acovenant as well as under its condemning power. Considered as theSurety of elect sinners, He was as much bound to perform perfectobedience to its precept as to suffer the full execution of its penalty(Matthew 3:15; Hebrews 10:9). Therefore, believers are not under thecommandingpowerofitasacovenantofworks.JustifiedonthegroundofthatconsummaterighteousnesswhichChristintheirsteadfulfilledin

answer to itsdemandsofperfectobedienceand full satisfaction for sin,they are delivered as much from the commanding as from thecondemning,powerofit.Hedischargedtheirdebtofperfectobediencetothe precept for eternal life as fully as He did their debt of infinitesatisfactiontothepenaltyofthelawofworks.

The precept requiring perfect obedience as the condition of life is theprincipalpart of the lawor covenant ofworks. “Do this and thou shaltlive.”“Ifthouwiltenterinto life,keepthecommandments.”It is tothispreceptrequiringperfectandpersonalobedienceastheconditionoflife,and requiring it on pain of eternal death for the smallest failure, thatbelieversaredead.Thereader,Ihope,willnotmistakeme.Idonotsaythatbelieversaredeliveredfromthepreceptsofthelawsimply,butonlythat they are set free from them in their federal form. The precept toperformperfectobediencesimplyisnotthecommandofthecovenantofworks.Manwasboundtoperfectobedienceprevioustothecovenantofworks,andwouldhavebeenobligedtoperformitthoughsuchacovenanthadneverbeenmadewithhim;foritisessentialtothedivinelawtobearuleofhumanobedience,butnottobeacovenantofworks.

The reader is here requested to observe that although the law and itscommandsasa covenantanda rule are formallydifferent, yet they arematerially the same. Though the true believer, therefore, is, in hisjustification,deliveredfromthemintheirfederalform,orundertheformofacovenantofworks,yethestillis,andcannotbutbe,underthewholeoriginalauthorityandobligationofthemashisruleofduty.Hecontinuestobefirmlybound,aswillafterwardsbeexplained,bythepreceptsofthelawasaruleoflifetopersonalandperfectobediencenotonlyintime,buteven to all eternity. His obligation to perfect and perpetual obedience,instead of being in the smallest degree relaxed by his having beendelivered from them in their federal form, is thereby increased andconfirmed.

Butthecommandtoperformperfectobedienceastheconditionoflifeistheformofthatcovenant.Nowitisfromthecommandonlyinthisformthatbelieversareset free.Andthegroundof theirdeliverance fromtheprecept of the law in its federal form, or from the rigorous demand ofperfectobedienceastheconditionoflife,istheperfectobedienceoftheir

divineSuretytoitintheirstead.ThisistheproperconditionoflifetoallHisspiritualseed.“BytherighteousnessofOne,thefreegiftcameuponallmenuntojustificationoflife.BytheobedienceofOne,shallmanybemaderighteous” (Romans5:18-19).Theobligationtodo,or toobey thelaw, is eternallybindingonall believers; but, from theobligation todoandlive,todoinordertoprocureatitletoeternallife,theyaredelivered.They are under immutable and eternal obligations to yield perfectobediencetothelawoftheTenCommandmentsasaruleoflife;buttheyare delivered from the obligation and, in a great measure, from thedesire,toyieldintheirownpersonsperfectobediencetoitasacovenantof life.Eternal life is,by theperfectobedienceof their adorableSurety,already merited for them; and therefore, though they are under everyobligationtoobeyfromlife,theyareundernoobligationtoobeyforlife.The famousDr. Owenwas not afraid to say that the whole power andsanction of the first covenant was conferred upon Christ, and in Himfulfilledandended.Nay,toattemptobedienceinordertoprocureatitletoeternallife,especiallyaftertheyhavebeenalready,bytheconsummaterighteousness of Jesus Christ imputed to them, perfectly entitled to it,would,insteadofbeingtheirduty,betheiraggravatedsin(Galatians5:4).

2. Believersarealsosetfreefromthepromisingorjustifyingpowerofthelawasacovenantofworks.Thepromiseofthecovenantofworksisapromiseofeternallifeonconditionofpersonalandperfectobediencetothelawinitscovenantform.Nowsincebelieversarereleasedfromtheirobligationtoyieldperfectobedienceforlife,asrequiredinthatcovenant,theyare nomore to expect eternal life as promised in it. They hold alltheirtitletolifeeternalinthesecondAdam,theirblessedSurety.InHimthey have that perfect righteousness, to which eternal life is promised,andwhichistheonlyfoundationoftheirsuretitletoit.Theirownsincereobedienceisnotthelegalgroundoftheirtitletolife;andthereforeithasnotthelegalpromiseoflife.Theirevangelicalobedienceisanevidenceoftheir union with the last Adam, and communion with Him in Hisrighteousnesshas,indeed,apromiseofthecovenantofgraceconnectingeternal lifewith it (Romans 2:7; 1 Timothy 4:8). But of the promise ofeternallifeinthecovenantofworks,whichmakesaman’sownobediencethegroundofhisrighttojustificationandeternallife,thelawtobelieversiswhollydivested.Thelawasacovenantmakesnopromiseoflifebutto

themanwhoperformspersonalandperfectobedience.Buttobelievers,this rigor of the law in that form is relaxed; a responsible Surety isadmitted and allowed to take their place in law, to whose perfect andmeritorious righteousness imputed to them eternal life is promised.Believing,then,intheLordJesus,theyhaveeternallifenotaccordingtothe promise of the first covenant, but according to that of the second(Titus1:2;Romans5:21).

3. Believers are, in their justification, delivered likewise from thecondemningpowerofthelawasacovenant.Thelawinitsfederalformcondemnseverysinnerwhoisunderittodeathinallitsdreadfulextent.Spiritual, temporal,andeternaldeath is theawfulpenaltyof the law inthat form. “In the day that thou eatest thereof, thou shalt surely die”(Genesis2:17).“Thewagesofsinisdeath”(Romans6:23).Butasthelawissodivestedofitspromiseoflifetobelieversthatitcannotjustifythemfortheirobedience,soit isdenudedof itsthreateningofdeathtothem,and it cannot condemn them for their disobedience. In consequence ofcommunionwithChristinHisrighteousness,bywhichthelaw’sdemandofinfinitesatisfactionforsiniscompletelyanswered,theyaredeadtoitasacovenantofworks,andit isdeadtothem.Ithasnomorepowertofrownuponthemorcondemnthemthanadeadhusbandhastofrownonhisdeceasedspouse.

HencearethesecheeringpassagesofScripture:“Christhathredeemedusfrom the curse of the law, beingmade a curse for us” (Galatians 3:13).“He that heareth MyWord, and believeth on Him that sent Me, hatheverlasting life, and shall not come into condemnation” (John 5:24).“There is, therefore,nowno condemnation to themwhichare inChristJesus,whowalk not after the flesh, but after the Spirit” (Romans 8:1).WhenamanisjustifiedinthesightofGod,allhissins,past,present,andfuture,aretogetherandatoncepardoned.Theguiltofeternalwrathforhis past and present iniquities is actually and formally removed. Theobligation under which he was lying to suffer eternal punishment forthose transgressions is completely dissolved. And the guilt of eternalwrath for sins to come is, in the act of his justification, effectuallypreventedfromrecurringuponhim.For,althoughthispardonofsinsyetto come is not a formal remission of these sins, but merely a non-

imputation of them, yet it effectually secures the believer from evercomingintoorfallingundercondemnation(John5:24).Thisdistinctionbetween the formal remission of sins past and present, and the notimputingofsinstocome,isclearlymarkedintheOraclesofTruth(Psalm32:1-2;Romans4:7-8).Thus,intheirjustification,truebelieversarefullyandforeversetfreefromthecondemningsentenceorcurseofthelawasabrokencovenant(ConfessionofFaithXX:I)Foras in legalestimationthey sinned and fell under the condemning sentence of the law as acovenant in the first Adam, so they endured the execution of thatsentence, and thereby satisfied divine justice in the second Adam(Galatians2:20;Ephesians2:6).

4.Last,believersare, inconsequenceof their justification,set freefromthe irritating power of the law as a covenant.While the commanding,promising, and condemning power of the law in its federal form isessentialtoitinthatform,theirritatingpowerofitisonlyaccidental.Itisoccasionaloraccidentalmerely in thatmotionsof sinareby the law.When a man, under the covenant of works and the dominion of sin,obtainsa transient view of the purity, spirituality, and strictness of thelaw, and at the same time of his innumerable and aggravatedtransgressions of it, with the tremendous wrath to which they haveexposedhim,thisnotonlyfillshismindwithadisquietingdreadofhell,but inflames the corruptions of his heart and makes them ragevehemently against the holy law. The evil passions of his depravednature, irritated by the purity of the precepts, and the severity of thecurses of the law as a covenant, urge him more violently to thecommission of that which it prohibits. The law, strictly forbidding allmotionsofsin inhisheart,andthatwithoutaffordinghimthesmallestdegreeofstrengthtoresistthem,irritates,provokes,andsorendersthemmorefierceandintractable.

Accordingly, the Apostle Paul says of himself, and of the believers inRome in their unregenerate state, “When we were in the flesh, themotionsofsins,whichwerebythelaw,didworkinourmemberstobringforthfruituntodeath”(Romans7:5).Andofhimselfinparticularhesays,“Sin,takingoccasionbythecommandment,wroughtinmeallmannerofconcupiscence”(Romans7:8).Thisisnottobeimputedasafaulttothe

holy law, but is wholly to be charged to the reigning depravity of thesinner’s nature; for although the law never gives the sinner any justoccasion of committing sin, yet the inveterate corruption of his naturetakes occasion from the holy strictness of its precepts, and the awfulseverityofitsthreatenings,toriseinviolentoppositiontoit,andtoworkin him allmanner of sinful desire to thatwhich is forbidden in it, andbecauseitisforbidden.Itislikeamightytorrentwhichrises,rages,andoverflows: the more that means are employed to stop its current, thereigning depravity of the heart, rising in rebellion against the holycommandment,burstsforthwiththegreaterimpetuosity,andirresistiblyemploysallthefacultiesofthesoul,andallthemembersofthebody,“asinstrumentsofunrighteousnessuntosin”(Romans6:13).Nowbelieversaregraciouslydeliveredfromthisirritatingpowerofthelawasabrokencovenant. Trusting in theLord Jesus for complete salvation, relying onHismeritoriousrighteousnessforalltheirtitletolifeeternal,constrainedbyHisredeeming love,andenabledbyHissanctifyingSpirit tomortifytheirdepravityandperformspiritualobedience,theydelightinthelawasaruleofdutyandserveGodinnewnessofSpirit(Romans7:6).

Itisnothereinsinuatedthatbelieversareinthisworldperfectlysetfreefrom the irritating power of the law. As in their practice they are onlydying to it as a covenant, so in proportion to the degree of the legaltemperthatremainsinthem,theymayonmanyoccasionsbeexposedtoitsirritatingpower.

Thus it is plain that true believers are dead to the commanding,promising,condemning,andirritatingpowerofthelawasacovenantofworks.

Section 2. What the Believer’s Being Dead to the Law as aCovenantIncludes

Itistheinestimableprivilege,aswellastheindispensableduty,ofallwhohave believed through grace to be “dead to the law” as a covenant ofworks.Tobedead to it relatively,orwith respect to their state, is theirexalted privilege; and to become dead to it really, in the disposition oftheirminds,istheirboundduty.Thelatterisbothaconsequenceandanevidence of the former. Now to be dead to the law in its federal form

comprisesespeciallythefollowingparticulars:

1.Theirdespairingofsalvationbytheworksofthelaw.Indeaththereisno hope, but “to him who is joined to all the living, there is hope”(Ecclesiastes9:4).Theywhoarealivetothelawasacovenanthavehopefrom the law, and from their ownworks of obedience to the law. TheypresumetohopethatGodwilljustifyandsavethembecausetheyintendwell anddowell,because they are just in theirdealings anddiligent intheirduties,orbecausetheywrongnomanandendeavortoperformasmanygoodworksastheycan,consistentwithhumaninfirmity.Thustheygoabouttoestablish theirownrighteousnessas the foundationof theirhope; and “touching the righteousnesswhich is in the law,” they fancythat they are blameless (Philippians 3:6). And though they say thatwithout Christ they cannot be saved, yet their hope of salvation isfoundedontheirownobediencetothelaw.Onthecontrary,theywhoarejustified by the faith of Christ, and are dead to the law, have noexpectation from the law, no hope of justification or title to life by theworksofthelaw.Theyseeplainlythatnorighteousnesscansecurethemfrometernaldeathandentitlethemtoeternallifebutonewhichisinallrespectsperfect.

2. Believers being dead to the law includes an entire dissolution of therelationbetweenthemandthelawasacovenant.Indeaththerelationsbetween husband and wife, master and servant, are dissolved. “Theservant is free from hismaster” (Job 3:19). In likemanner, when theywhoarejustifiedbyfaitharedeadtothelaw,theformerrelationbetweenthem and it is dissolved. So long as they were alive to the law as acovenant, that relation stood firm; they were “debtors to do the wholelaw”(Galatians5:3);theywereboundtogiveinfinitesatisfactionfortheirsins,andtoyieldperfectandperpetualobedienceastheconditionoflife.But now that they have, in the hand of faith, presented to the law theperfect and infinitely meritorious righteousness of their divine Surety,which answers fully all its demands upon them, they are honorably aswellaslegallyacquittedfromtheirobligationtosufferforsatisfactiontodivine justice, and to yield perfect obedience for a right to eternal life.Theyare,indeed,obligedstilltoobeytheholylawofGod,butnottoobeyit as a covenant of works—not to obey it in order to procure a title to

justification and eternal life. They are now divorced from the law as acovenant, their firsthusband, andaremarried to another, even toHimwhoisraisedfromthedead.Theyaredeadtothelawinthat form,andthe law is dead to them; so that their relation to it as a covenant isentirelydissolved.TheredeemedoftheLord,therefore,shouldnomoreexpect eternal life for their own works than a widow would hope forfavorsandcomfortsfromadeadhusband.Theyarenomoreexposedtothecursesofthebrokenlawthanawidowistothethreatsofahusbandwhoislyinginthegrave.Forinasmuchasdeliverancefromacovenantisthe dissolution of a relation which does not admit of degrees, they, inrespectoftheirstatebeforetheLord,areperfectlyorwhollysetfreefromthecovenantofworks.

3.Thedeathofbelieverstothelawcomprisesalsotheirdeliverancefromanxious concern or care about the works of the law in the affair ofjustification. “There is no work,” says Solomon, “nor device, norknowledge, nor wisdom, in the grave whither thou goest” (Ecclesiastes9:10). Indeath there isnoconcernnorsolicitudeaboutperforminganywork.Adeadbodyinthegraveisnowisecarefultodoanyoftheworksinwhichitwasemployedwhenalive.Sotheywhoaredeadtothelawasacovenantofworks, though theyarecareful tomaintaingoodworks,yethavenocareabouttheworksofthelawintheaffairofjustification.Theywork,buttheydonot,asformerly,workforlife.Whiletheywerealivetothelaw,alltheirconcernwastoestablishtheirownrighteousnessandtorelyonitforthejustificationoflife;butnowthattheyaredeadtothelaw,theynolongerhaveanyallowedsolicitudeofthatkind.

4.Last, intheirbecomingdeadtothelawasacovenant,believersenterintorest.Whenamandies,herestsfromhislabors.Thereisnolabornowearisometoilinthegrave.“Therethewearyareatrest”(Job3:17).Theywhoarealivetothelaw“areweariedinthegreatnessoftheirway”(Isaiah57:10). The law as a covenant, appoints them a wearisome task. Itrequiresfromthemperfect andcontinualobedienceas the conditionoflife, and thatwithout affording them the smallest degree of strength toperformit;anditloadsthemwithdirefulandoverwhelmingcursesifthetaskisnotperformed.Theconsequenceisthatingoingabouttoestablishtheir own righteousness they are weary and heavy laden. But when a

sinner, in compliance with the call of the gospel, comes wearied andheavy laden as he is, to the Lord Jesus, He gives him rest (Matthew11:28).Having thus become dead to the law by the body of Christ, thewearyisatrest.HeattainsresttohisconscienceintherighteousnessofChrist, for “He is the end of the law for righteousness to everyone thatbelieveth” (Romans 10:4). He also obtains rest to his affections in thefullnessofChrist,andinGodashisGodandportion.Inproportionashislegal spirit ismortified, he rests from his legal and slavish fear of thatwrathwhichisthreatenedinthelaw.Heisatrestalsofromthoselegalcaresandsorrowswhichattendedhisself-righteousandlaboriousefforts.He rests fromhis legal desires and delights. Formerly he desired to beunderthelawasacovenant;andhesoughtrighteousness,asitwere,bytheworksofthelaw.Hedelighted,too,inhisownrighteousness,andinthehopeofjustificationonthegroundofit.Butnowthathehasbecomedead to the law,heceases fromthesedesiresanddelights.Henomoredelightsinhimself,norinhislegalperformances;forhenowseesthatallsuchrighteousnessisasfilthyrags(Isaiah64:6).Nay,evenif,insteadofbeingsopollutedanddefectiveastheyare,theywereevenperfect,yethenow takes no pleasure in justification by the works of the law as acovenant (Job 9:15, 21). On the contrary, beholding the incomparableexcellence of the way of justification and salvation in the covenant ofgrace,hedesiresaboveallthingstobefoundinChristJesus,nothavinghisownrighteousnesswhichisofthelaw,butthatwhichisthroughthefaith of Christ; that he “may know Him, and the power of Hisresurrection,andthefellowshipofHissufferings”(Philippians3:9-10).

Section 3. Of the Means of Becoming Dead to the Law as aCovenantofWorks

The Apostle Paul, in his epistle to the Galatians, says of himself, “Ithrough the law am dead to the law” (2:19). The means, then, ofbecoming dead to the law as a covenant is the law itself. This, at firstview,may seem a very strange and unlikelymeans of attaining such apurpose; but upondue attention to the subject itwill be found thatnomeans are, in thehandof theHolySpirit, sowell adapted todivorce asinnerfromthelawinitsfederalformasthelawitself.Thelawindeedisnotthecause,butit is theoccasionofaman’sbecomingdeadto itasa

covenant; for it accuses, condemns, and terrifies the awakened sinner;andsoiturgeshimtofleespeedilyforrefugetoJesusChrist,whoisthereal cause of one’s becoming dead to the law. “The law was ourschoolmaster,”saystheapostle,“tobringusuntoChrist,thatwemightbejustified by faith” (Galatians 3:24). To bring a sinner to Christ is nopropereffectof the law,butyet it isoccasionedbythe lawinasmuchasthe law forceshimaway from itself, and leaveshimnogroundofhopethatheshalleverbejustifiedbyhisownobediencetoit.Thelaw,bythestrictnessofitspreceptsandtheseverityandterrorofitsthreatenings,isanoccasion tohimofseekingrighteousnessandeternal lifewhere theyaretobefound.Tobedead,then,tothelawthroughthelawis,bymeansofthestrictnessandrigorofthelaw,orofaworkoflegalconvictionandhumiliation, tobedriventoChrist for justificationby faith“without theworksofthelaw.”

WhentheHolySpiritsetsthelawhometotheconscienceofasinner,thefollowingeffectsoftheworkofthelawaremeansofhisbecomingdeadtoitasacovenantofworks:

1.Throughthelawasacovenant,anawakenedsinnerattainsdiscoveriesoftheinfiniteholiness,justice,andmajestyoftheLord.Sincethelawisnot only adeclaration of thewill ofGod, but a transcript ofHismoralimage,no sooner is the understanding of a sinner enlightened than, intheglassofthelawandbythelightoftheSpirit,hebeginstodiscernthespotlessholinessofGod.Heperceives, inGod’s forbidding thesmallestdegreeofsin,andrequiringthehighestdegreeofeveryduty,andthatonpain of the most tremendous punishment, that he hates sin and lovesholiness in an infinite degree. And therefore His nature and will areinfinitelyandimmutablyholy.Intheglassofthelaw,thesinnerdiscernsalsotheinflexiblejusticeofthedivinenature.Heseesthat, inrequiringperfect conformity of heart and life to His righteous law, the LordrequiresnothingbutwhateveryrationalcreatureowesHim;andthatinthreatening death in all its dreadful extent and duration for the verysmallest sin,He threatensnothingbutwhat is justlydue to the sinner.PerceivingthatGodrequiresnothingbutwhatisjustandreasonable,andthatHeprohibitsnothingbutwhatisunjustandunreasonable,thesinnernow sees that the strictest equity is displayed in all the precepts of the

law. Discerning at the same time that every sin committed against theinfiniteMajesty of heaven justly deserves infinite punishment, he seesthat thehighest justice appears also in thepenaltyof the law.Throughthelaw,hediscernslikewise,thegloriousmajestyoftheLord.ThelawoftheKingeternal,immortal,andinvisibleisaroyallaw.Thegreatnessanddignityofitdeservethatitshouldbehonoredwithperfectandperpetualobedience.Itisclothedwithmajesty;itbindstheconscience;itdemandstheobedienceoftheheartaswellasofthelife;anditmustbeuniversallyaswellasperfectlyobeyed.Throughthelaw,then,theawakenedsinnerdiscernsnotonlytheholinessandrighteousness,butthemajesty,ofthesovereign Lawgiver, who is able to save and to destroy (James 4:12).Whenthereforethecommandment,clothedespeciallywiththemajestyoftheLord, comes into his conscience, sinwill revive and self-confidenceand legal hope will die (Romans 7:9). When he hears the great andterribleGodHimselfspeakingtohiminHislaw,hewillbeconstrainedtocry, “Enter not into judgment with me; for in Thy sight shall no manlivingbejustified”(Psalm143:2).

2. Bymeansof the law in thehandof theSpirit, a sinner ismade todiscern the divine authority and majesty of the law itself. Under aconvincingworkof theHolySpirit, hebegins to consider the law in itsfederalformasthelawofJehovah,astheordinanceoftheoneLawgiverwho is the uncreated fountain of authority and the sovereign Judge ofangels and of men. Regarding it as the law of the infinite Majesty ofheaven,he,inthelightoftheSpirit,beginstoseethatitbearsimmutableimpressionsnotonlyof truthandrectitude,butofdivineauthorityandsuprememajesty.BeholdingthefaceofJehovahinHisrighteouslaw,andconscious that his provocations of Him are innumerable, the sinnercannotbutbe struckwith remorseanddread.Whenhehears theMostHighGodspeakingtohiminHisfierylaw,hewillbereadytoexclaim,“IfThou,Lord,shouldstmarkiniquities;OLord,whoshallstand?”(Psalm130:3).Thus,thedivineauthorityandmajestyofthelaw,comingintotheconscience,destroyallexpectationoflifebytheworksofthelaw.

3. Through the law, an awakened sinner discerns also the holiness,spirituality, vast extent, and perfection of the law itself in its covenantform.TheHoly

SpiritopenstheeyesofhisunderstandingtoseethestrictconformityofthecommandmenttotheholynatureandwillofGod.TheApostlePaul,speakingofhimselfasunregenerate, says inapassagequotedabove, “Iwasalivewithout the lawonce; butwhen the commandment came, sinrevived and I died”(Romans 7:9). It is as if he had said, “Touching therighteousnesswhichisinthelaw,Iwasblameless.IimaginedthatIwassufficientlyholyandrighteous.ButwhenIbegantodiscernthespotlessholinessof thedivine law, sin revivedand Idied. I thenwasconvincedthatIwasasinnerindeed;andsoIdiedtoallhopeofjustificationandofeternallifebymyownobediencetothelaw.”

By the same means the sinner discerns not only the holiness, but thespirituality of the law. “We know,” says the apostle, “that the law isspiritual” (Romans 7:14). No sooner are the eyes of a man’sunderstandingopenedthanheseesthatthe lawis theauthoritativeandbindingruleofallthedispositions,thoughts,andmotionsofhisheart,aswellasofallthewordsandactionsofhislife.Whenhebegins,undertheconvincinginfluencesoftheHolySpirit,tounderstandthemeaning,andto feel the power especially of this command: “Thou shalt not covet”(Romans7:7),hishopeoflifebyhisownrighteousnessperishes.Henowseesthateverydivinepreceptrequiresspiritualobedience—theserviceofthewhole heart aswell as of thewhole life.He discerns also the greatextent of the holy law. “Thy commandment,' says the Psalmist, “isexceedingbroad”(Psalm119:96).Whenheseesthatthecommandmentextends to all his inclinations, affections, and designs, and to all histhoughts,words, andactions,hebegins tobe convinced thathehasnorighteousnessanswerabletotherequirementsoftheholylaw.Nosooneris his awakened conscience informed of the breadth and length of therighteousness required in the law than he is convinced that his ownrighteousness is a bed shorter than he can stretch himself on, and acovering narrower than he can wrap himself in (Isaiah 28:20). Thus,through his discovery of the vast extent of the law as a covenant, sinrevives in his conscience, andhe dies to all hope of justification by hisown righteousness. Moreover, “The law of the Lord is perfect” (Psalm19:7). It requires, on pain of eternal death, perfect and unceasingobedienceastheconditionofeternallife.Soabsolutelyperfect,indeed,isthisholy law that themanwhooffendsbut in onepoint is guilty of all

(James2:10).Todisobeyanyonecommand,thoughinasingleinstance,isaninsultofferedtothedivineauthorityofthewholelaw.Whenaman,then, is convinced that he has, in innumerable instances, presumed totransgress this righteous and perfect law, he cannot but acknowledgehimself to be so guilty before God as to be justly condemned by theviolatedlawtoeternaldeath.Andwhenthatconvictionisnotcounterfeit,buttrue,hecannotbutrenounceallconfidenceinhisownrighteousnessforarighttoeternallife,andsobecomedeadtothelaw.

4.Bymeansof the lawasacovenant,asinnerattainstheknowledgeofsin.“Bythelawistheknowledgeofsin”(Romans3:20).Inproportionasamanistrulyconvincedofsin,orisconsciousofhishavingtransgressedthedivine law,hediscernsnotonly the reality,but themalignancyandhatefulnessofhissin.HeseesthatwhileitisatransgressionofthelawofGod, it is directly opposite to theholynature andwill ofGod. Sin nowappears sin and, by the commandment, becomes in his view exceedingsinful (Romans 7:13). By the commandment, theHoly Spirit convinceshimthathisnatureisnotonlydestituteoforiginalrighteousness,butiswhollycorrupted;thatthiscorruptionofhiswholenature isnotmerelythe consequence and evidenceof his havingbeen guilty of Adam’s firstsin,butisthesourceofalltheinnumerabletransgressionsofhislife;thathe is under the dominion or power of sin; and that the law, instead ofhavingthesmallesttendencytorescuehimfromthepowerofsin,isitselfthestrengthofsin(1Corinthians15:56).Now,whenheisenabledthustodiscern the nature and dominion of the sin that dwells in him, hebecomesdeadtoallhopeofeternallifebytheworksofthelaw.

5. Through the law, he likewise attains alarming discoveries of thattremendous wrath which is revealed from heaven against him for hisinnumerable transgressions. Convinced of sin by the law, the sinner ismadetoseethatbythecurseofthebrokenlawheisboundovertosuffereternalpunishment.Asbythepreceptofthelawinitsfederalformheisconvincedoftheevilnatureofsin,andofitsdesertofpunishment,so,bythe penalty of the law, he attains the knowledge of the dreadfulconsequencesofsin.Thelaw,undertheconvincinginfluencesoftheHolySpirit, shows him plainly that the fiery indignation, the intolerable,overwhelming, and endless wrath of the great and terrible God, is the

sure, thedireful consequenceofhis transgression.ThiswrathofGod isrevealed from heaven to him not in groundless alarms of approachingdanger,butinthreateningsascertainastheyareterrible.Nowwhentheconvincedsinner thus begins to see that thewages of sin is death, andthat he in particular is justly condemned to endure the Fierceness ofJehovah’swrath,thefuryofHisalmightyindignation,notforanage,ormillionsofages,butforeverandever,hishopeofsalvationbytheworksofthelawwillperish.Henowseesclearlythatthepenaltyoftheviolatedlawisnottobesatisfiedbydoing,butbysuffering.Thushisconvictionofguilt and wrath by the threatenings of the law tends to destroy hisconfidence inhis own righteousness, and so to renderhimdead to thelaw. For he cannot now but see and feel that he is imprisoned or“concludedundersin”(Galatians3:22),andthatnonecansaytosuchaprisoner,“Goforth,”butHewhomGod“hathgivenforacovenantofthepeople” (Isaiah 49:8-9). Knowing the terrors of the Lord, he is nowconvincedthathisownrighteousnessisbutarefugeoflieswhichthehailshallsweepaway.

6.Bytheinstrumentalityofthelawasacovenant,amanisatthesametime convinced that itwouldbe just inGod topunishhim for the veryleast of his transgressions with everlasting destruction. He is made toknow that sin, as it is committed against the infinitely great Jehovah,deserves an infinite punishment, even the everlasting perdition of thesinner.Convincedof themalignity anddemerit of sin by the law, he issatisfiedthatGodcoulddohimnomannerof injury, thoughHeshouldconsignhim to theplaceof torment, and therepunishhimwithall theseverityofalmightyvengeance.Heseesthatinfinitejusticecouldnotbeglorified,northecreditofitmaintained,unlessinfinitepunishmentwereinflictedeitheruponhimselforuponaresponsibleSuretyinhissteadfortheinfiniteoffensegiventoitbyhistransgression.HeispersuadedthattheLordisrighteousinexecutingvengeance,adequatetotheinfiniteevilofpresuming tosinagainstHis infinitelygloriousmajesty.Accordingly,theApostlePaul says, “IsGodunrighteouswho takethvengeance?Godforbid; for then how shall God judge the world?” (Romans 3:5-6). Thesinnernowsees,intheglassofthelaw,thatitishighlyproperandevennecessary that divine justice should be honored by a completesatisfaction.Andindeed,ifhedidnotseedamnationtobejust,hecould

notdiscernsalvationtobefree.Butdiscerningashenowdoestheequityand righteousness of God in the infliction even of eternal punishmentuponhimforsin,he iswellpleasedwiththedoctrineandtheofferofafree salvation through the infinite satisfactiongiven todivine justicebyJesus Christ, and is content that the justice of God should receive asatisfaction far more complete than he himself could give, though heshould suffer in the place of torment through all eternity. And so hebecomesdeadtothelawasacovenantbythebodyofChrist.

7.Finally,bymeansofthelaw,amanisconvincedofhisgreatneedoftherighteousness of Jesus Christ offered to him in the gospel.Contemplating, in theglassof the lawandby the lightof theSpirit,hissinfulness and his misery; dreading the wrath of God, which he hasprovoked by his great transgressions; convinced of the equity of God,though He should punish him with everlasting destruction; anddespairing of deliverance by his own righteousness and strength, heperceiveshisextremeneedoftherighteousnessofJesusChristtoanswerforhimthehighdemandsofthelawasacovenant.Whilehediscernsbythe gospel the suitableness and sufficiency of that consummaterighteousness for his justification, he discovers by the law his absoluteneedofitforthatpurpose.Heseesplainlyintheglassofthelawthathemust inevitablyandeternallyperishwithout communionwithChrist inHis righteousness. The consequence is that, under the renovatinginfluencesoftheHolySpirit,heisdisposedtobeaneternaldebtortotheglorious righteousnessof the lastAdamforallhis security frometernaldeathandallhisrighttoeternallife.TherighteousnesswhichthelawasacovenantdemandedfromChrist, theRepresentativeandSuretyof electsinners, is not only a glass inwhich the sinner sees that righteousnesswhichhemustfulfillifhewouldenterintolifeonthegroundofhisownobedience;but inthegospel it isofferedtohimasa lostsinner, thatbyreceiving the gift of it “the righteousness of the lawmay be fulfilled inhim” (Romans 8:4). And no sooner does he receive the gift of thatspotlessrighteousnessthanitisimputedtohimforjustification;andsohewho isunrighteous inhimselfbecomes “the righteousnessofGod inChrist” (2Corinthians5:21).Thushebecomesdeadto the lawofworksnotonlyinpointoflegalhope,butinrespecttohisstatebeforeGod.

Section 4. The Important Consequence of a Believer’s BeingDeadtotheLawasaCovenantofWorks

Theconsequenceorfruitofabeliever’shavingbecomedeadtothelawasa covenant is, by the Apostle Paul, expressed thus: “Wherefore, mybrethren,yealsoarebecomedeadtothelawbythebodyofChrist;thatyeshouldbemarriedtoanother,eventoHimwhoisraisedfromthedead,that we should bring forth fruit unto God” (Romans 7:4). Here ourapostle informs the believers in Rome, and all believers to the end oftime, that theyhavebecomedead to the lawas a covenantofworks sothatitcanneitherjustifythemnorcondemnthem;andthattheyaredeadtoitbythebodyofChrist,thatis,bytheserviceandsufferingofthebodyor human nature of Christ (Hebrews 10:5). As the obedience andsuffering of Christ in human nature, which have answered all thedemands of the law as a covenant, are imputed to them for theirjustification,sothelawinthatform,beingtherebysatisfiedwithrespecttothem,hasnothingmoretodemandofthemforatitletolife.Theyhavebecome dead to the law, and so, in its federal form, it has no moredominionoverthemthanthecivillawhasoveramanafterheisdead.

Thedesign,accordingtoourapostle,ofbelieversbeingdeadtothelawisthattheyshouldbemarriedtoanother,“eventoHimwhoisraisedfromthe dead.” So long as the law, their first husband, continued to havedominion over them, they could not justly or honorably bemarried toanother;butwhenthathusbandisdeadtothem,orwhentheyaresetfreefrom the dominion of the law as a covenant, they are at liberty to behonorablyespousedtoanother,eventoHimwhoisraisedfromthedead.TheLordJesus,havingbeen“raisedfromthedead,diethnomore.”HecontinuesalwaystobealivingHusbandtoHissaints.Andtherefore,astheycanneverbeloosedfromthebondoftheirunionwithChrist,sotheyshall never be released from the law of this Husband. Although, then,theyaresetfreefromtheobligationofthelawasacovenantofworks,yettheyareunder the law toChrist,under the lawasa ruleofduty in thehandofChrist;underobligationtoyieldevenperfectobediencetoit;andtheyshallneverbereleasedfromthatobligation.

Nowthemaindesignoftheirdeliverancefromtheirfirsthusband,andoftheirconjugalrelationtoChrist,is,asourapostleexpressesit,“Thatthey

maybringforthfruituntoGod.”ItisnotthattheymaybeleftatlibertytoliveastheypleasewithoutlawtoGod,butthatbyunionandcommunionwith Christ, their Head of spiritual influences, they may bring forth“fruits of righteousness, which are by Jesus Christ unto the glory andpraise of God” (Philippians 1:11). As children begotten and born inmarriagearelegitimate,andallbeforemarriageareillegitimate,sothoseworksonlywhicharethefruitsofunionwithChrist,whichareperformedin faith and to the glory of God, are genuine fruits of righteousness;whereas all that are done before union with Christ are spurious.According to our apostle, then, the certain consequence of believers’beingdeadtothelawasacovenant,andoftheirbeingunitedtoChrist,isthattheybringforthfruituntoGod.Aslongassinnersarealivetothelawasacovenant,whichistheministrationofdeath,“theybringforthfruituntodeath” (Romans7:5);butnosoonerare theydead to the lawthan“theyhavetheirfruituntoholiness,andtheendeverlastinglife”(Romans6:22).

Inanotherpassage,ourapostleexpressestheconsequenceofbeingdeadtothelawthus:“Butnowwearedeliveredfromthelaw,thatbeingdeadwhereinwewereheld;thatweshouldserveinnewnessofspirit,andnotintheoldnessofthe letter”(Romans7:6).Heretheapostleaffirmsthatbelieversaredeliveredfromthelawnotindeedasaruleofduty,butonlyas a covenant of works; that they who hitherto were held fast undersubjection to itas their firsthusbandaredelivered fromitbecause it isdeadtothem:“Thatbeingdeadwhereinwewereheld.”Although,intheirunregenerate state, they were held fast under the dominion andobligationofitasawomanwhohasahusbandis“heldbythelawofherhusband,”yetnowthatisdeadtothem,theyaredeliveredordischargedfrom it as awidow is from the bond ofmarriage to her deadhusband.Theyaredeliveredfromtherigorousexaction,thedreadfulcurse,andtheirritatingpowerof it.But forwhatpurposearebelieversdelivered fromthelawasacovenant?Theyaredelivered,saysourapostle,notinorderthat theymay livea looseor licentious life,but “that theymayserve innewness of spirit, and not in the oldness of the letter.” To serve innewness of spirit is, in consequence of their standing in a conjugalrelationtoJesusChrist,andunderanewandbettercovenanttoservetheLord their God, “without slavish fear, in holiness and righteousness

beforeHim'; to serveHim, under the renewing influences of His HolySpirit,theformerofthenewcreatureintheirsouls;toserveHimfromanewheartandanewspirit,fromnewprinciplesandmotives,tonewendsandbywalking innewnessof life. It is to serveHim in anewmanner,withfilialconfidenceinHim,withreverenceandgodlyfear,withfreedomand delight, as persons renewed in the spirit of theirminds, and withtheir minds to serve His law by yielding unfeigned and unreservedobediencetoitastheonlyruleoftheirduty.Believersarealsodeliveredfromthelawasacovenantthattheymayservenotintheoldnessoftheletter;notwithanoldcovenantspirit,norinamereoutwardobservanceof the law as a rule of life; and not in a bare external compliancewithsome to the neglect of others of its injunctions. The letter kills by itsbondageandterror;buttheyareset freefromit inorderthattheymayservetheLordnotonlywithoutservilefear,butinspiritandintruth.Theconsequenceorfruit,then,ofbeingdeliveredfromthelawasacovenantofworks is thatbelieversbecomecapableof servingGod innewness ofSpirit,andnotintheoldnessoftheletter.

Our apostle in another place expresses the consequence and fruit ofhaving become dead to the law in its federal form in these veryremarkablewords: “I through the lawamdead to the law, that ImightliveuntoGod”(Galatians2:19).Accordingtothesewordsoftheinspiredapostle,abeliever’slivinguntoGodisthenativeconsequenceandfruitofhis being dead to the law as a covenant of works. As long as a mancontinuesalivetothelaw,heisdeadtoGod;butwhenhebecomesdeadtothelawinpointofjustification,hebeginstoliveuntoGodinrespectofsanctification. The death of his legal hope is in order to his life ofevangelicalobedience.Hisbecomingdeadtothe lawissues inhis livinguntoGod;inhislivinganew,spiritual,holylife,andthattothegloryandpraise of God. If he did not become dead to the law as a covenant, hecouldnot live toGod inconformity to the lawasarule.His livinguntoGod, then, is the necessary fruit, the sure consequence of his havingbecomedeadtothelawinitscovenantform.

The life which the true Christian lives, in consequence of his havingbecome dead to the law, is not a life either of perfect or of imperfectconformitytothelawasacovenantofworks(Romans5:6and9:31-32);

butitisaspirituallife,thelifeofaspiritualman,inconformitytothelawasarule.ItistheresultoftheinhabitationandgraciousoperationoftheHolySpiritinhissoul(Ezekiel36:27).ItiscalledinScripture“thelifeofGod”(Ephesians4:18),forit“ishidwithChristinGod”(Colossians3:13).GodlivesinHimself,andthebelieverlivesinunionandcommunionwithHim. It iswholly in andofGod, and is a living in favor and fellowshipwithHim.Ourapostlecallsit“alivingbythefaithoftheSonofGod,'andhe saysofhimself, “I live, yetnot I, butChrist liveth inme” (Galatians2:20). Christ is the purchaser, the bestower, the restorer, and thepreserver of the believer’s life. Christ is the principle of his life fromwhom, the pattern of his life according to whom, and the end of it towhom,helives.Indeed,ChristthelivingRedeemer,theresurrectionandthe life, is all in his spiritual life. “Tome to live,” says the apostle, “isChrist”(Philippians1:21).Itisalsocalled“livingandwalkingintheSpirit(Galatians 5:25), a living in the strength of the Spirit as a Spirit of life(Romans 8:2) under the guidance of the Spirit (Romans 8:14), in theliberty of the Spirit (2 Corinthians 3:17), in the comforts of the Spirit(Acts9:31),andinthefruitsoftheSpirit(Galatians5:22-23).

Living unto God, as the consequence of being dead to the law in itscovenantform,ismoreovercalledaholy,humble,andheavenlylife.Itiscalleda“conversationsuchasbecomeththegospelofChrist(Philippians1:27),“awalkingcircumspectly”(Ephesians5:15),and“alivingsoberly,righteously,andgodly”(Titus2:12).ItincludestheloveandpracticeofallthosedutiesofpietytowardGod,ofsobrietywithrespecttohimself,andofrighteousnesstowardhisneighborwhichthebelieveriscommandedinthelawashisruleofdutytoperform,andwhichheisboundtoperform,under the influences of the Spirit of grace, from the principles andmotives,accordingtotherulesandpatterns,andtotheendsexhibitedinthewordofgrace.

To live unto God, that unspeakably important consequence of havingbecomedeadtothelawofworks,comprisesmoreparticularly:

1.Thebeliever’slivingsuitablytotheendearingrelationsinwhichGodinChristashisCovenantGodstandstohim.ItishislivingtoGodashisFather,hisRedeemer,hisHeadandHusband,ashisJudge,LawgiverandSovereign, ashisPortion, and as theObject of his supreme love, of his

highadmiration,andofhisholyadoration.

2.ItincludeshislivingsuitablytotheinestimableblessingsofsalvationwhichhehasreceivedfromGod.HasGodenlightenedthemindsofHispeopleinthesavingknowledgeofHimselfandofChrist?ThentolivetoHim is to walk as children of light. Has He called them with a holycalling?TolivetoHimistowalkworthyofthevocationwherewiththeyarecalled.HehasbroughtthemintoastateofgraceandofreconciliationtoHimself;theythereforelivetoHimwhentheylivenotaspersonsinastateofnature,but inastateofgrace;oraspersonsnotunderthe law,butundergrace.HasHegraciouslyforgiventheiriniquitiesandjustifiedtheir persons? To live toHim is to stand fast in the liberty wherewithChrist has made them free. Has He renewed and sanctified themaccordingtoHisownimage?TheylivetoHimwhentheyareholyinallmannerofconversation.HasHegiventhemexceedinggreatandpreciouspromises,andfaithtorelyonthem?TheylivetoHimwhen,havingsuchpromises, they cleanse themselves from all filthiness of the flesh andspirit,perfectingholinessinthefearofGod.HasHemadethemheirsofaglorious inheritance inheaven?Then to live toHim isas strangersandpilgrimsontheearth, toset theiraffectionon,andtoseek those thingswhichareabove,whereChrist sitsat the righthandofGod. Inaword,hasHegraciouslyadvancedthemtojoyandpeaceinbelieving?TheylivetoHimwhentheyliveinpeaceandserveHimwithgladness.

3. Italsocompriseshis livingincomfortablecommunionwithGodinChrist as his God. To live in the style of the Holy Spirit is to livecomfortably.To livetoGod,then, is to live indelightful fellowshipwithHim. Believers live in such communion with God when they dailycontemplate His glory in the face of Jesus Christ and sanctify Him intheir hearts; when they trust in Him at all times, receiving allcommunicationsofgracefromHimbytheexerciseoffaith,andreturningall toHim in grateful obedience; andwhen they haveHis love so shedabroad in theirheartsas tobeconstrainedby it, constantly to loveanddelight inHim.Theyalso live toGodwhen they live in thecomfortableenjoymentofHimasalltheirportionandfelicity,alltheirsalvationanddesire, renouncing all in heaven and upon earth as a portion but Himalone(Psalm83:25-26).

4.Last,itincludeshislivinginconformitytoGodashiscovenantGod.ToliveuntoGodistoliveinconformitytoHisholyandperfectnature,tobeholyasHeisholy,andtobepressingontowardperfectionofholiness.ItistoliveinconformitytoHismannerofliving.God’swayoflivingisaholy,just,good,merciful,gracious,andfaithfulway.Hiswayistohaveageneralgoodwilltoallmenandaspecialgoodwilltosome;andsowillthatofHispeoplebeinproportiontothedegreesoftheirsanctification.ItisalivingalsoinconformitytoHisends.ThechiefendwhichtheLordproposestoHimselfinallHisworksisthegloryofHisinfinitename,thehonorofHisbelovedSonandHisblessedSpirit,theadvancementoftheRedeemer’s kingdom, the overthrow of Satan’s kingdom, and in all thepraiseofthegloryofHisgrace.ToliveuntoGod,then,istomakethesethechiefendofallourthoughts,words,andworks.Inaword,toliveuntoGodistoliveinconformitytothatlawofGodastheruleoflifewhichisatranscriptofHisholynatureandarevelationofHisholywill.Theywholive toHim, fromloveaswellas fromconscience, study tokeepallHisholy commandments. They not only account it their duty, but theirprivilegeandtheirpleasuretoyieldspiritualobediencetoHisholylaw.

Section 5. Of theNecessity of a Believer's BeingDead, to theLawasaCovenantinOrdertoHisLivinguntoGod

Asthebeliever’slivinguntoGod,accordingtothelawasaruleoflifeinthe hand of theMediator, is the necessary consequence or fruit of hishavingbecomedeadtothelawasacovenantofworks,sohisbeingdeadtothelawisnecessarytohislivinguntoGod;soabsolutelynecessarythatwerehenotdeadtothelawasacovenant,itwouldbeutterlyimpossibleforhimto liveuntoGodinconformityto the lawasarule.Thiswillbeevidenttothedevoutreaderifheconsidersthefollowingparticulars:

1. Themanwhoisunderthepowerofthelawasabrokencovenantisunderthepowerofsin;forthelawunderthatform“isthestrengthofsin”(1Corinthians15:56).HenceourapostlesaidtothesaintsinRome,“Sinshallnothavedominionoveryou;foryearenotunderthelaw,butundergrace”(Romans6:14),intimatingtothemthatiftheyhadbeenstillunderthe law as a covenant, sin would have had dominion over them. Thebeliever’s deliverance, then, from the dominion of sin, so as to berenderedcapableof living toGod,necessarilydependsuponhishaving

becomedeadtothelawinitscovenantform.

2. Thesinnerwhoisunderthe lawasacovenant iswithoutstrength;and therefore he cannot serve God in a holy and acceptable manner(Romans5:6).Andthelaw,being“weakthroughtheflesh,”isasunabletosanctifyhimasitistojustifyhim.

Theworks of the law cannot sanctify him, seeing they are evil and notgoodworks.Theycanrenderhimmoreandmoreunholy,buttheycannotmake him holy. He must be created unto good works before he canperformthem.ButthenewaswellastheoldcreationistheworkofGodalone.Therefore,whileaman isunder the lawas a covenant ofworks,and isunregenerate,hecannotperforma singleholyorgoodwork.Hemaydomanythingsthataremateriallygood,buthecandonothingthatisformallygood.Allhisworksaredeadworks,theworksofamanwhoisdeadinsinanddeadtoGod;andthereforeitisasimpossibleforthemtomakehimalivetoGodasitistomeritforhimeternallife.

3. Hewho isunder the lawasacovenant iswithoutChrist, inwhomonlyquickeningandsanctifyinggraceistobefound.TheywholiveuntoGod“aresanctifiedinChristJesus”(1Corinthians1:2)andaresaintsinHim(Philippians1:1).TheirimplantationinChrist,insteadofbeingfromthelaworworksofthelaw,iswhollyfromgrace;andtheirsanctification,whileitiswhollyfromgrace,isonlyinChrist“wholovedtheChurchandgaveHimselfforit,thatHemightsanctifyandcleanseitwiththewashingofwaterbytheWord”(Ephesians5:25-26).

4. The man who is under the law as a covenant of works has noprincipleofholinessinhim.Thegrandprincipleofevangelicalholiness,oroflivinguntoGod,istheholy,sanctifyingSpiritofChristdwellinginthe heart. Now a man receives the Spirit of sanctification “not by theworksofthelaw,butbythehearingoffaith”(Galatians3:2).HebecomesapartakeroftheHolySpiritnotbyobediencetothelawofworks,butbymeans of hearing and embracing the doctrine of faith. It is the newtestament or covenant, and not the law or legal covenant that is “theministrationoftheSpirit”(2Corinthians3:6-8).Itisthegloriousgospelin which the new covenant is offered and the Spirit promised that,through grace, calls a sinner effectually to a life of sanctification (2

Thessalonians2:13-14).Whenthesinneriseffectuallycalled,he“receivesthepromiseoftheSpiritthroughfaith”(Galatians3:14).

This is through the faithof the gospel, not by theworks of the law.Aslong,then,asamanisunderthelawofworks,andisoftheworksofthelaw,heisdestituteoftheSpiritofChrist,themainprincipleoflivingtoGod.

5. Once more, the sinner who is under the law as a covenant has nopromiseofsanctificationbythatlaw.Thelawinitsfederalformpromiseslife to him only on condition of perfect obedience to be performed byhimself,andperformedinthatstrengthwhichwasgivenhiminthefirstAdam; but it promises him no quickening or sanctifying influences toenablehimtoobey.Onthecontrary,byitsawfulcurseitbarseffectuallyall sanctifying influence from his soul, and shuts it up under thedominionofsin.Indeed,iftrueholinessorabilitytoliveuntoGodweretobefoundinthemanunderthecovenantofworks,thepromisesofthecovenantofgrace,withreverenceitissaid,mightbealtered,andthatofsanctification be expunged from it. We might erase from that well-orderedcovenantespeciallythesepromises:“IshallputMySpiritinyou,andyeshalllive”(Ezekiel37:14).“AnewheartalsowillIgiveyou,andanewspiritwillIputwithinyou.IwillputMySpiritwithinyou,andcauseyou to walk in My statutes, and ye shall keep My judgments, and dothem” (Ezekiel 36:26-27). Were it possible for a sinner, while hecontinues under the law as a covenant and, consequently, under thedominionandstrengthof sin topossess,notwithstanding, trueholinessorability to liveuntoGod, therewouldbenoneedof theseandsimilarpromises.Butsupposewehadnootherproofof it;theveryexistenceofthoseabsolutepromisesinthecovenantofgraceproves,withthehighestdegreeofcertainty, thatnoman,whilehecontinuesunder the lawasacovenantofworks,iscapableoflivingtoGod.

Thus it isevident thatamanmustbedeadto the lawasacovenant, inpointofjustification,andmustbedyingdailytoit,inpointoftemperandpractice, in order to his living unto God, in reference to sanctification.The former is indispensably requisite to the latter; and the latter isnotonlytheconsequence,butthenecessaryconsequence,oftheformer.Itisabsolutelynecessarythatasinnerbedeadtothelawinitsfederalform,

with respect to his state beforeGod, and also that he bedying to it, inrespect of his inclination and practice, in order to his being capable oflivingaholylife.Buttoevincestillmoreclearlythenecessityofaman’sbecomingdeadtothelaw,inordertohislivinguntoGod,Ishalltakeadifferentviewof this fundamentalsubjectand inquirewhatcausalityorinfluencehishavingbecomedeadtothelawasacovenanthasuponhislivinguntoGod.

Inthefirstplace,aman’sbeingdeadtothelawhasaphysical,orratheraspiritualinfluenceuponhissanctification,orhislivinguntoGod.

Theywho are become dead to the law aremarried to another, even toHimwho is raised from thedead.And so they cannotbut liveorbringforth fruit untoGod. In union and communionwith Christ Jesus, theyhave life, spiritual and eternal life.While theywere under the law as acovenant,theywerespirituallyaswellaslegallydead,“deadintrespassesand sins”;butnow inChrist, theirHeadof righteousness and life, theyhave life,andhave itmoreabundantly.BecauseHelives, theyshall livealso.“HethathaththeSonhathlife.”Nowthattheyhavebeendivorcedfromthelawofworks,theirfirsthusband,andareunitedtoChrist,theyliveandactspiritually.InChrist,theirHeadofinfluences,theyhavelightaswellaslife.Aslongasamanisunderthelawasacovenanthedwellsindarkness,andcannotseetoworktheworksofholinessorbespirituallyactive in living untoGod.He is blindedwith ignorance, prejudice, andself-conceit;andashecannotseethevanityofhislegalworks,soneithercanhediscernthewayofevangelicalholiness.ButnosoonerisheunitedtoChrist,who is “aLight to lighten theGentiles,” thanhe receives “thespiritofwisdomandrevelationintheknowledgeofChrist”;andbythisspiritual light, shining on theWord ofChrist, he sees distinctly how tolive to God. He discerns the beauty and amiableness, as well as themanner,oftrueholiness.IntheLordJesus,theywhoaredeadtothelawhave strength likewise. Sinners who are joined to the law as theirhusband cannot live to God; for they have no strength for acceptableobedience, and the law cannot afford them any. But believers have inChrist, their spiritual Husband, strength to enable them to performspiritual obedience. He affords them, from His overflowing fullness,sufficient and continual supplies of grace and strength. His grace is

sufficient for them; for His strength is made perfect in weakness (2Corinthians12:9).Theconsequenceisthatallthingsarepossibletothemwhobelieve.When,bytrustinginHimatalltimes,theyare“strongintheLord, and in thepowerofHismight” (Ephesians6:10), they candoallthingsthroughChristwhostrengthensthem(Philippians4:13).Inunionwith Christ, their Covenant Head, they also have liberty, the gloriousliberty of the children of God. While they were under the law as acovenant which genders to bondage, they were in bondage, severebondagetothecommandofperfectobedienceonpainofeternaldeath;andwerealsoinbondagetothecurseofthelawandthefearofeternalwrath.InthismiserableconditionitwasimpossibleforthemtoliveuntoGod; theycouldnothaveeitheraheartorahand to serveHim.But inunionandcommunionwiththeLordJesus,believershaveliberty.IftheSon shallmake you free, you shall be free indeed—free to serveGod inspiritualandacceptablemanner.“WheretheSpiritoftheLordis,thereisliberty.” Partaking of the Spirit of the Lord Jesus, theywalk at liberty,yea, they run the way of God’s commandments; for He enlarges theirhearts.Nowthattheyaredeliveredfromthehandsoftheirenemies,theyservetheLordwithoutfear,inholinessandrighteousnessbeforeHim,allthe days of their life. They serve Him willingly, affectionately, andcheerfully. They arenowat liberty to serveHim in hope, knowing thattheirlaborshallnotbeinvain.TheyareatlibertytoserveHimspirituallyandacceptably;forastheyaresojoinedtotheLordJesus,astobeoneSpirit, so they are made accepted in the Beloved. Christ, theirRepresentative and Surety, satisfied all the demands of the law as acovenant for them; they are therefore accounted in law as havinganswered them all inHim, and so are accepted inHim. In unionwithHim,theirpersonsareacceptedas righteousand theirperformancesassincere. Oh, how grateful, how cheering is this liberty to the exercisedbeliever!Andwhatadelightfulandpowerfulinducementisittothatholyandacceptableobedience,whichisalivinguntoGod!

Inthelastplace,aman’sbeingdeadtothelawasacovenanthasnotonlya physical, but amoral influence upon his sanctification or living untoGod.TheloveofChrist,manifestedindeliveringbelieversfromthelawasacovenantofworks,constrainsthemtolivenotuntothemselves,buttoHimwho died for them and rose again (2 Corinthians 5:14-15).Men’s

naturalwayof thinkingandspeaking is, “WeshouldserveGod thatHemaysaveus”;buttheevangelicalwayis,“HesavesusthatwemayserveHim.HeredeemsusfromthelawasacovenantthatwemayserveHim,andsolivetoHim,inobediencetothelawasarule.”Whenourapostlesaid,“IamdeadtothelawthatImightliveuntoGod,”inthenextverseheenlargesinthesewords:“ThelifewhichInowliveintheflesh,Ilivebythe faith of the Son of God, who lovedme, and gave Himself for me”(Galatians2:19-20).It is truebelieversonly,whoaredeadtothe lawofworksandareunitedtotheSonofGod,whohaveatruefaithandsenseofHisimmenselovetothem,andwhoarepowerfullyconstrainedbyittoloveandlivetoGod.Andwhileredeeminglovetothemconstrainsthemto love God as their Covenant God, they see that they have everyencouragementtolivetoHim.TheyseethattheiradorableSuretyhas,inwonderful condescension, fulfilledall that righteousnessof the lawasacovenant for themwhich theycouldneverhave fulfilled for themselves;andwhenbytheeyeoffaiththeyperceivethis,theyaresweetlyimpelledandencouragedbyittoholinessofheartandoflife.IfamanhasnofaithintheloveofGodinChrist,nohopeofHisfavorasaGodofgrace,howcan thatmanbepure inheart,andholy inallmannerof conversation?Nay,hecannot;itisonlythemanwhohasthishopeinHimwhopurifieshimself,evenasChristispure(1John3:3).AllexercisedChristiansknowbyexperiencethatwhentheirsoulsaremostcomforted,andtheirheartsmostenlargedwiththefaithofGod’sfavorinChrist,andwiththehopeofHis salvation, then it is that they aremostdisposedand encouraged tolive toHisglory.And,on thecontrary,when through theprevalenceofunbelieftheyaremostsuspiciousofGodandHislovetothem,theythenfindthemselvesmostaversefromtheexerciseofgracesandperformanceofduties.

But that the moral influence which dying to the law as a covenant ofworkshasuponlivinguntoGodmaybemoreevident,itwillbepropertoshowhoweverypartof the lawitself—havingbeenchangedtobelieversfromtheformofacovenantofworksintothatofaruleoflifeinthehandoftheMediator—constrainsthemtoevangelicalobedience.Thelawinthehand of Christ as a rule of duty, in all the commands, promises, andthreatsofit,is,asitwere,achariotpavedwithloveforbelievers.Itwearsasmiling,inviting,encouragingaspecttothem.

1. The commandments of the law in the hand of Christ, having beendivestedoftheiroldcovenantform,discovertobelieversmuchoftheloveand grace of God. The command of the law as a covenant, as wasobservedabove,is“Doandlive”;butthatofthelawasaruleis“Liveanddo.”Thepreceptofthelawofworksis“Dooryoushalldie”;butthatofthelawofChristis‘Youareredeemedfrometernaldeath,thereforedo.”Thecommandofthelawinitsfederalformis“Doperfectlythatyoumaybeentitledtoeternallife,”butthatofthelawinthehandofChristis“Hehasmeritedforyouandgivenyoueternallife;thereforedo,byHisgrace,asperfectlyasyoucanuntilyouattainabsoluteperfection.”

Thecommandofthelawasaruleismateriallythesameasthatofthelawasacovenant;andtherefore,thoughasmuchobedienceisrequiredinitasinthatofthelawofworks,yetlessisacceptedfromthosewhohavetheperfectobedienceoftheirdivineRedeemerimputedtothem.Andasthecommand is materially the same, so the authority which enjoinsobedience is originally the same, and yet vastly distinct; for thecommandmentof the law as a covenant is the commandofGodout ofChrist; but the command of the law as a rule is the precept of God inChrist,ofGodasaGodofgraceandloveinHim.ThesovereignauthorityofGodincommandingobedienceisnotinthesmallestdegreelessenedinthatHislawisinthehandofChrist;forHe,astheeternalSonofGod,istheMostHighGodandco-essentialwiththeFatherandtheHolySpirit.But while it is not, and cannot be, in the least degree lessened, it is,notwithstanding, rendered so mild, so amiable, and so desirable tobelieversaspowerfullytoconstrainthemtospiritualobedience.ForHisdesign in commanding their obedience is not to require from them arighteousnessfortheirjustification,buttoshowthemtheholinessofHisnature, tobeautify themwithHisholy image, toafford them illustriousdisplaysofHisgloriousgrace,todotheirsoulgoodinthemosteffectualmanner, and to favor them with daily opportunities to glorify Him, toedifytheirneighbor,andsotomanifest their loveandgratitudetoHimforhavingredeemedthemfromthelawasacovenant.

2.ThepromisesofthelawinthehandofChrist,havingdroppedtheiroldcovenantform,displaytobelieversmuchof the loveofGod,andsoconstrain them to live to Him. The law in its federal form promises

eternallifeasarewardofdebtforperfectobedience;butthelawasaruleinthehandofChristpromisesrewardsofgrace inandafterevangelicalobedience—especiallyasthisobedienceisanevidenceofunionwithHiminwhombelieversarejustified,andinwhomallthepromisesofGodare“yeaandamen.”Theconsiderationthat“inkeepingHiscommandmentsthereisgreatreward,”thatinthewayofevangelicalobediencethereisagraciouspromiseofdelightfulcommunionwithGodandJesusChrist(1John14:21,23),andthatafterthecourseofsuchobedienceinthisworldisendedtherewillbeaneternalrewardpowerfullyconstrainsandgreatlyencouragesbelieverstoliveuntoGod.

3.Finally,thethreateningsofthelawasaruleoflifearealsodivestedoftheir old covenant form, and are changed into paternal threats issuingfromredeeminglovewhichpowerfullyincitetrueChristianstoliveuntoGod.Thereisnownosuchthreateningtothebelieveras:“Ifyoudonotdo this, you shall die.” Now that he is dead to the law of works anddeliveredfromcondemnation,thebelieverhasnomorecausetofearitsthreatening of eternal death than awoman has to fear the threats of adead husband (Romans 8:1). Believers, because they are not under thelawasacovenant,butundergrace,areunderno threateningofeternalwrath,no sentenceof condemnation to eternalpunishment.The law inthe hand of Christ has indeed threats of chastisement, but they arefatherlyandallfromlove.“IfhischildrenforsakeMylaw,andwalknotinMy judgments; if they break My statutes, and keep not Mycommandment; then will I visit their transgressions with the rod, andtheiriniquitywithstripes”(Psalm89:30-35).ItisasifJehovahhadsaid,“AlthoughIwillnotsendthemtohell,nordeprivethemofheaven,anymore than I will breakMy covenant, or violateMy oath toMy eternalSon;yet,asa father,Iwillchastenthem.Iwillnotonlyvisit themwiththe rodof externalaffliction,but IwillhideMy face fromtheir souls. Iwill deny them that sensible communion with Me which they havesometime enjoyed; and Iwill fill themwith trouble instead of comfort,withbitternessinsteadofsweetness,andwithterrorinsteadofhope.”Afilialfearofthesepaternalchastisementswilldofarmoretoinfluencethebeliever to holy obedience than all the despondent fears of eternalpunishmentcando.Accordingly,whenhehasgoneaside,itiscommonlysuchareflectionasthisthatthroughgracemakeshimreturntotheLord:

“Oh! How am I now deprived of those delightful interviews with mygraciousGodandSavior,whichIformerlyenjoyed!”Therefore,“IwillgoandreturntomyfirstHusband;forthenitwasbetterwithmethannow”(Hosea2:7).Andwhenheisenabledtoseethatheisdeliveredfromthethreateningsofeternalwrath,andthatheisonlyunderthreatsoffatherlycorrection, thisbreaksandmeltshisheartmore thanall the fireofhellcoulddo.Theslavishdreadofavengingwrathdisquietsanddiscourageshim,weakenshishands inspiritualobedience,anddisposeshimtofleefromGod;whereasthefilialfearofGod’sfatherlyanger,whichiskindly,isamotiveoflovethatexcitesandurgeshimtoholyliving.Theformerworksuponhisremainingenmityandrousesit;butthelatteractsuponhisloveandenflamesit.

Butheretheattentivereadermaybereadytoask,“OughtnotthebelievertoliveuntoGodwithoutrespecttothethreatsofpaternalchastisement?”Ianswer,aslongashe is inthisworldabodyofsindwells inhim;andtherefore he needs to be incited to his duty by threats of fatherlycorrection.HeoughtindeedtoservetheLord,astheredeemedinheavendo,merelyfromlovetothecommanditself,andbecauseitishisGodandSavior who commands him. Still, however, as on the one hand he isperfectinChrist,hisfederalHeadandRepresentative,heneedsnothaverespecttowhatthelawinitscovenantformeitherpromisesorthreatensso,ontheother,asheisimperfectinhimselfwhilehere,itishisdutytohave, in his obedience, regard towhat the law as a rule in the hand ofChrist promises and threatens—which indeed is a holy and affectionateregardtendingtopromoteholinessinhisheartandlife.

Thusitismanifestthatthewholeformofthelawasacovenantofworks,havingbeendissolvedtobelievers,thelawasaruleoflifeinthehandofChrist, isall love,all grace;andso it influencesandconstrains them toadvance, with increasing ardour, in evangelical holiness. Instead ofaffording them the smallest encouragement to commit sin, it not onlyrequires,butlikeacordofloveitdrawsthemto,theloveandpracticeofuniversalholiness.

Forthegreaterpartofwhathasbeenadvancedinthelasttwosections,Ihave been indebted to the substance of four excellent sermons byMr.Ralph Erskine. If the reader chooses to receive further information

respecting the highly important subject of this chapter, hemay peruseAbrahamBooth’s treatise entitled TheDeath of LegalHope the Life ofEvangelical Obedience, Robert Hall’s sermon on Galatians 2:19, andThomasBoston’ssermononRomans6:14.

Afewreflectionsfromwhathasbeensaidwillconcludethischapter.

Isittheprivilegeoftruebelieversonlytobedeadtothelawasacovenantof works? Then the law in its covenant form is, to every unregeneratesinner, asmuch in force as ever itwas. It retains all the authority anddominion over unconverted sinners that ever it had. As it is dead tobelievers,andtheydead to it, sosinners in theirunregeneratestatearealivetoit,anditisalivetothem.Retainingallitsoriginalauthorityoverthem, it continues to demand from them perfect obedience as theconditionoflifeandcompletesatisfactionforsin.ThisisclearlytaughtusnotonlybytheLordJesus,butalsobytheApostlePaul(Luke10:25-28;Galatians3:10);andallwhocontinuetorejectthesecondAdamandHisconsummate righteousness, shall, to their everlasting confusion, find itso.Oh, that secure sinnerswouldbelieve thisand flee for refuge to thegreatRedeemerbeforeitistoolateI

DoesthelawasacovenantrequireofeverydescendantofAdampersonalaswellasperfectobedience?Thenitinevitablyfollowsthattheobedienceoftwoormorecannotformajustifyingrighteousness.Righteousnessforjustificationmustbetheobedienceofoneonly.Itmustbetheobedienceeither of the sinner himself alone or Christ alone. The Lord Jesus willeithersavesinnersHimselfaloneornotsavethematall(Acts4:12).Ifamanwould be justified beforeGod, hemust exhibit to the law either aperfect righteousness of his own, and have no dependence on that ofChrist, or the perfect righteousness of Christ, in the hand of faith, andplacenorelianceonhisown(Philippians3:9).TherighteousnessofJesusChrist, imputed to believers for their justification, is a righteousnesswithout works; a righteousness wholly unconnected with works of anykind,performedby themselves.These twocannot stand together in theaffair of justification. “Iwillmakemention of Thy righteousness,” saystheholyPsalmist,“evenofThineonly”(Psalm71:16).Oh,letmyreadertakeheed that in theaffairof justificationhedoesnot connecthis ownobediencewith thatofChrist,norChrist’sobediencewithhisown; that

he never presumes to make up a justifying righteousness for himself,partlyofhisownworksandpartlyofthoseofChrist.Lethimbezealousforgoodworksandperformthemasfruitsandevidencesofjustification,butneverasgroundsofrighttoit.ForitwillbeimpossibleforhimtoliveuntoGod till he begins to die to all hope of justification and salvation,eitherinwholeorinpart,byhisownperformances.

Isitthroughthelawthatamanbecomesdeadtothelaw?Itisobvious,then,thatignoranceinunregeneratesinnersisaprincipalcauseoftheirself-righteous temper (Romans 10:3). Their ignorance of the infiniteholiness, justice, and faithfulness ofGod; of the precept andpenalty ofHisrighteouslaw;ofthecovenant,promise,anddesignofHisgospel;oftheperson,righteousness,fullness,andgloryofChrist;andoftheirownextremeneedofChrist—thiswillful,pharisaicignoranceisaspecialcauseoftheir desire to be under the lawofworks (John3:19;Galatians 3:1).Oh, that theywould no longer condemn the counsel which the exaltedRedeemerofferstoeachofthem!“IcounseltheetobuyofMegoldtriedinthefire,thatthoumayestberich;andwhiteraiment,thatthoumayestbe clothed, and that the shame of thy nakedness do not appear; andanointthineeyeswitheye-salve,thatthoumayestsee”(Revelation3:18).Ah, secure sinner, how gross, how reproachful is your ignorance whenyou expect to become righteous in the sight of an omniscient and holyGodbyyourownpartialandpollutedobedience!Howblindaretheeyesofyourunderstandingwhenyoucanpresumetohopethattheholyandrighteous lawwill accept your amendment and sincere obedience, yourpenitenceandtears,insteadofperfectobedienceandperfectsatisfactionforyour innumerable sins!Alas!Youdonotknow that theviolated lawdemands, and cannot but demand fromyou, perfect obedience, and,atthesametime,completesatisfactionforallyouraggravatedcrimes;andthatitwillnotabsolveyoutillallitshighdemandsarefullysatisfied.Oh,continue no longer ignorant of the exceeding sinfulness of sin of yourinexpressiblemiseryanddangerunderthelawasacovenant,andofyourextremeneedoftherighteousnessandgraceofthesecondAdam.

Isaman’sbeingdead to the lawasa covenant the reasonwhyhe livesunto God? Then it must be admitted that the reason, or at least onereason,whyunbelieversandformalistslivenottoGod,buttosinandself

andtheworld,isthattheyarenotdeadtothelawinthatform.Theveryreasonwhysinreignsinthesinnerisbecauseheisunderthedominionofthe law; which stands as a bar to prevent sanctifying influences fromflowingintohisheart.Thelaw,especiallyinitscondemningandirritatingpower, “is the strength of sin” (1 Corinthians 15:56). Every man,therefore, who is under the dominion of the law as a covenant is, andcannotbutbe,underthedominionandstrengthofsin(Romans6:14).Itisimpossibleforthatmanwhocontinuesalivetothelawtobeaholyoragodlyman.Hemayhavetheform,buthecannotexperiencethepowerofgodliness.Hemay takehis encouragement from the lawas a covenant,anddelight intheworksof it;buthecannotdelight intheholinessandspirituality of the law as a rule. He may advance to a high degree ofcounterfeitvirtue,butheremainsanentirestrangertotrueholiness.

Reader, the only way in which it is possible for you to attain true orevangelicalholiness is tobesoconvincedofsinandrighteousnessastopartwithyourlegalrighteousness.YoucannottrustcordiallyintheLordJesus for righteousness and strength till youbeginutterly todespair ofbeing able to work out for yourself such a righteousness as the lawrequires. You cannot desire the great salvation offered to you in thegospel,untilyoudespairutterlyofsalvationbytheworksofthelaw.NorisitpossibleforyoutoliveuntoGodtillyoudietoallhopeofredemptionfrom the curse of the broken law, and from the justice of an offendedGod,byanyrighteousnessofyourown.Beassuredthatyoumustbedeadtothelawasacovenantinordertobeeitherableorwillingtoyieldthesmallestdegreeofacceptableobediencetothelawasarule.

How inexpressibly miserable are they who are alive to the law as acovenantofworks!Theymayhaveanametolive,buttheyaredead.Theyare dead to God—to the favor, image, service, and enjoyment of God.They are legally dead, for they are under the tremendous curse of theviolated law,andare liableeverymomenttothe intolerableandeternalwrath of Almighty God. They are morally dead, likewise, for they aredestitute of spiritual life; and they have no inclination or ability to liveunto God. Such persons know not what it is to live a life either ofjustification,sanctification,orconsolation.Therighteous lawcondemnsthembecausetheyhavetransgressedit;anditsawfulsentencenotonly

shuts them up under the dominion of spiritual death, but binds themover to all the horrors of death eternal. Oh, secure sinner, the state inwhichyouareisthatofacriminalcondemnedtotemporal,spiritual,andeternal!Donotsay,“Ihopethatisnotmystate,”foryouareoftheworksofthelaw;youaredependingonyourownworksforatitletothefavorofGodandthehappinessofheaven.Andthisrendersitcertainthatyouareunder the curse or condemning sentence of the law: for thus said theSpiritof inspiration, “Asmanyasareof theworksof the lawareunderthe curse” (Galatians 3:10). Oh, renounce, and that without delay, alldependence on your ownworks. Believe that the Lord Jesus, withHisrighteousnessandsalvation,isfreely,wholly,andparticularly,offeredtoyou. And relying on His consummate righteousness alone for all yourrighttojustificationandsalvation,trustinHimnotonlyfordeliverancefromthecurseofthelaw,butforcompletesalvation.Soshallyoubecomedeadtothelawofworksand,inunionwiththesecondAdam,beinstatedintothecovenantofgrace.

Allbelievershave, intheeyeof the lawasacovenantofworks,obeyed,suffered and satisfied fully in JesusChrist, their federalRepresentativeandSurety.AsallmankindhassinnedandbecomesubjecttodeathinthefirstAdam, so all true believers have obeyed, died, and so satisfied thelawand justiceofGod in the firstAdam.Thus theyhaveansweredandcompletely satisfied all the demands of the law as a covenant. Theconsequenceisthatthelawinthatform,havingreceivedallthatithadtodemand from them, absolves them from guilt and declares themrighteous.Hencetheybecomedeadtothelaw,andthelawtothem.TheRepresentativeandtherepresented,theSuretyandtheprincipaldebtor,are,inlegalestimation,butoneperson.Theythereforeareaccountedinlaw to have done and suffered all that Christ, theirRepresentative andSurety,didandsufferedforthem.Accordingly,theyaresaidinScripturetobecrucifiedwithChrist (Galatians2:20), tobedeadandburiedwithHim(Romans 6:4, 8), and to be raised up together inHim (Ephesians2:6).Theyhaveobeyedandsuffered,andsosatisfiedeverydemandofthelawasacovenantnotintheirownpersons,butinthepersonofChrist.

Although the sins which believers commit after the commencement oftheirvitalunionwithChristarenotformallytransgressionsofthelawas

acovenantofworks,yettheyareall,bylegalinterpretation,sinsagainstit.Inthejustificationofbelievers,inwhichtheyhavebecomedeadtothelawasacovenant,alltheirfuturesins,consideredastransgressionsofthelawinthatform,areforgiven.Assinsagainstthelawasacovenant,intheactofjustificationtheyaresopardonedthatanon-imputationofthemtobelievers is inviolably secured. “Blessed is the man,” says the ApostlePaul,“towhomtheLordwillnotimputesin”(Romans4:8).Allthesinsof believers after, as well as before, their vital union with Christ werechargedandpunishedonHimastransgressionsofthelawin its federalform,andassuchare,intheirjustification,freelyandwhollypardoned.TheLordJesus,theirdivineSurety,hassatisfiedthejusticeofGodforalltheirsinscommittedafteraswellasbeforetheactoftheirjustification—and that by enduring in their stead the punishment threatened in thecovenantofworks.Though, therefore, theirsinsafterunionwithChristaredirectlyandformallycommittedagainstthelawasaruleofduty,yet,by legal interpretation, they are transgressions likewise of the law as acovenantofworks.

Arebelieverswhollydeliveredfromthecondemningpowerofthelawasacovenant?Theguiltofsin,then,inreferencetothemistwofold:theguiltofeternalwrathandtheguiltofpaternalanger.Theguiltofeternalwrathisasinner’sobligationorliablenesstotheavengingandeternalwrathofGodasthejustpunishmentofhissin.Theguiltoffatherlydispleasure,ontheotherhand,isabeliever’sobnoxiousnesstotheawfuleffectsofGod’spaternalangeraschastisementsforhisdisobedience.

Accordingly,thepardonofsinistwofold:namelyaremovaloftheguiltofeternalwrathfromhimintheactofhisjustification,andanabsolvingofhim from the guilt of paternal displeasure in the progress of hissanctification. The former is called “legal pardon,” the latter “gospelpardon.”Theoneistheinstantaneousandperfectremovalofallthatguiltwhichwascontractedbytransgressingthelawasacovenant;theotheristhegradualremovalofthatguiltwhichiscontracteddailybydisobeyingthelawasarule.Thatisaffordedcompletelyandatoncetoaconvertedsinneruponhisfirstactingoffaith,whenhebecomesdeadtothelawasacovenant: this is vouchsafed to a believer repeatedly upon his renewedexerciseoffaithandrepentance.WhenthereforeatrueChristian—whois

in some happy measure assured of his justification prays withunderstanding for thepardonof his iniquities—heprays that theLordmaypreserveandincreaseinhimhisassuranceofthepardonwhichwasgivenhiminhisjustification(LargerCatechism,question194),andalsothathemaygraciouslyremovefromhimtheguiltoffatherlydispleasurewhichhe isdaily contracting (Psalm51:8-12).Andwhenheasks divineacceptance,hepraysthattheLordmaypreserveandincreaseinhimhisassurance of the acceptance of his person in the Beloved; and that Hemayfavorhimdailywiththeacceptanceofhisperformances.

Arebelieversdeadtothelawasacovenant,andisitdeadtothem?Thenit cannot either promise eternal life or threaten eternal death to them.“What things soever the law saith,” either in its promise of life or itsthreateningofdeath,“itsaithtothemwhoareunderthe law”(Romans3:19). But believers are not under the law, but under grace (Romans6:14);andthereforethelawinitsfederalformcansaynothingtothem.In their justification by faith they are delivered from condemnation toeternal death, and are accounted so righteous as to be fully entitled toeternal life (John3:16).Theyare already redeemed frometernaldeath,andtheyhavealreadythebegunpossessionoflifeeternal.How,then,canthelaweitherpromiseeternallifeorthreateneternaldeathtothosewho,bytheir communionwithChrist inHis righteousnessand fulness,havealreadyattainedtheoneandescapedtheother?Thoughbelieversoughtalwaystoregardthethreateningsofthelawasacovenantwithholyawe,as a glass inwhich theymay contemplate thedreadfuldemerit of theirsins,andtheirinfiniteobligationstoredeeminggrace;yettheyoughtnottoconsiderthosethreateningsasdirectedtothemorasdenunciationsofevil against them.They should regard themat all timeswith filial awe,butneverwithslavishdread.

Is everymanwho is justified before God, and so dead to the law as acovenant,taughttobelievethathisownworksofobedienceformnopartat all of a justifying righteousness for him? It would surely be veryunreasonable and unjust to infer from this that he needs not performgoodworks.Heisindeeddelivered,andwhollydelivered,fromthelawasa covenant of works; but he is still under the infinite and eternalobligationof it as a ruleofduty.To infer, then, fromabeliever’sbeing

directedandexhortedtoplacenoconfidenceinhisgoodworksforatitletojustificationandeternallife,thatitisnotnecessaryforhimtoperformand maintain good works; would be as absurd as if a man shouldconcludethat,becauseitistheearonlythathears,thereisnoneedofthefootorthehand(Romans3:8;Jude4).

Once more, are true believers delivered from the commanding,condemning, and irritating power of the law as a covenant? Let them,then,amidstalltheirtrials,andalltheirconflictswithspiritualenemies,be of good comfort. Oh, let them rejoice exceedingly in that almighty,compassionate,dearRedeemerwho,inHisloveandpity,hasredeemedthem from the dominion and curse of the broken law (Galatians 3:13).You,Obeliever,havebecomedeadtothelawbythebodyofChrist,andare married to another husband, even to Him who is raised from thedead,thatyoumaybringforthfruituntoGod(Romans7:4).Youaredeadto the lawofworks;neverthelessyou live.You live toGodasyourownGod, your covenant God, and you serve Him in newness of spirit. Inunionwith your livingRedeemer,who loved you and gaveHimself foryou,youlivealifeofjustification—andconsequentlyitisyourprivilegeaswell as your duty to live a life of sanctification and consolation. Beingjustifiedbyfaith,youhavepeacewithGodthroughourLordJesusChrist,and,insomemeasure,peaceofconscience.Ifthenthelawasacovenantof works should at any time enter your conscience again, and requireperfect obedience from you as the ground of your title to eternal life,saying“Thisdo,andyoushalllive,”presenttoit,inthehandoffaith,theperfectobedienceofyourdivineSuretyinanswertothatdemand.Andasoftenasthelawinyourconsciencerepeatsthehighdemand,renewyourapplication of His consummate obedience, and trust firmly that it wasperformed for you in order to entitle you to eternal life. The righteouslaw,magnifiedandmadehonorablebythatmeritoriousobedience,will,inproportionasyoudoso,ceasetodisturbthepeaceofyourconscience.ThespotlessobedienceofthesecondAdamis,aswasobservedabove,theonlyobediencewhichyououghttoexhibittoitasaruleoflife.

Andshouldthelawasacovenanteverbepermittedtoriseagainasfromthe dead, and to attempt exercising its condemning power over yourconscience by demanding from you satisfaction for your innumerable

transgressionsof it;present to it, in thehandofanappropriating faith,theinfinitesatisfactionforsingivenbyyouradorableSuretyinanswertothatdemand.TrustanewthatyourlivingHead,yourheavenlyHusband,hasgivencompletesatisfactionforallyoursins;andso,referringthelawtoHim,plead that if ithasanycharge toexhibitagainstyou theactionmustliebetweenitandHim.Neversaytothelaw,inanswertoanyofitsdemands, “Have patience withme and I will pay you all”; but withoutdelay present it with full payment. In answer to its demand of perfectobedience as the conditionof life, present in thehandof faith to it theperfect obedience of the secondAdam; and in answer to its demand ofcompletesatisfactionforsin,exhibit to itHis infiniteatonementforthesinsofallwhobelieveinHim.Thatisthewaytohonoritand,atthesametime,recoverandmaintainpeaceofconscience.

TheHighObligationunderwhichBelieversLietoYieldEvenPerfectObediencetothe

LawasaRuleofLife

AllwhoareunitedtoChrist,andjustifiedforHisrighteousnessimputedtothem,aredeadtothelawasacovenant;notthattheymaybewithoutlawtoGod,but that theymaybeunder the lawtoChrist;not that theymaycontinueindisobedience,butthattheymaybeinclinedandenabledto perform sincere obedience in time, and perfect obedience througheternity, tothe lawasa ruleof life.Onedesignof theirbeingdeliveredfrom the obligation of the law in its federal form is that they may bebroughtundertheeternalobligationofitasaruleofdutyinthehandofthe adorableMediator. Divested of the form of a covenant of works tobelievers,andinvestedwiththatofthecovenantofgrace,itstandsunderthe covenant of grace as the law of Christ, and as the instrument ofgovernment in its spiritual kingdom, enforced by all its original andimmutableauthority.Itlosesnothingofitsoriginalauthoritybyitsbeingconveyed to believers in such a blessed channel as the hand of ChristsinceHeHimselfisGodoverall,andsincethemajesty,sovereignty,andauthority of the Father, the Son, and the Holy Spirit are in Him asMediator(Exodus23:21).

Indeed,itbehoovedthelawoftheTenCommand-merits,inasmuchasitisthesubstanceofthelawofnature,adelineationofGod’smoralimage,and a transcript of His unspotted holiness, to be a perpetual andunalterable rule of conduct to mankind in all the possible states andcircumstancesinwhichtheymightbeplaced.SinceGodisunchangeableinHismoral image,nothingbut theentireannihilationofeveryhumancreature can divestHis holy law of that office. Its being an immutableruleofdutytothehumanracedoesnotintheleastdependonitshavingbecome the matter of the covenant of works. Whatever form it mightreceive,whetherthatofthecovenantofworksorthatofthecovenantof

grace,stillitcouldnotbutcontinueanauthoritativeruleofconduct.Noform,nocovenantwhatever,couldatanytimelessenitshighobligationas a rule of duty on the reasonable creature. As the form of the firstcovenantwasmerely accessory to themoral law, so the law continues,andwillforevercontinueunderthatformastheruleofdutytosinners,evenintheplaceof torment.Andastheformofthesecondcovenant isalsoaccessorytoit,soitwillremaineternallyunderthisform,theruleoflife,tosaintsinthemansionsofglory.

The sovereignauthorityof thedivine law continues eternally the same;anditcanneverbeintheleastimpairedbyanyoftheformsunderwhichthat law is promulgated to us. And seeing God the Father has soconsulted the necessity of His redeemed, in subordination to His ownglory, as toputHis law into thehands ofHis eternal Son asMediator,fromthesehandstheyreceiveitinvestedwithallthesovereignauthoritythateverbelongedtoit,togetherwithallthatGodtheSonastheirgreatRedeemerhasaddedto it.Thatbelieversoughtnot toreceive,nay,andcannot receive, the law otherwise than from the hand of the infinitelygloriousMediator,issofarfrombeinginjurioustotheinfiniteMajestyofGod,thesovereignCreator,ortothehighobligationofHisholylaw,thatthe infinite honor of His gloriousmajesty and His holy law is therebymost illustriously displayed. As the law as a covenant of works washonoredinaninfinitedegreebyitshavingbeenobeyedandsatisfiedbytheeternalSonofGodinournature,so,asaruleoflifetobelievers,itismagnifiedinnolessadegreebyitsbeingconveyedtotheminHishand.Theirobligationtoperformnotonlysincere,butevenperfectobedienceto it, ison theseaccounts confirmedand increased.Now theobligationunderwhichalltruebelieversaretoyieldsuchobediencetothelawasaruleoflifeproceedschieflyfromthefollowingsources:

1. Itarises fromGod’sbeing theLord,or fromHisbeing the sovereign,super-eminent, and supremely excellent Jehovah. The obligation underwhichbelieverslietoyieldobediencetoHislawarisesfromHisuniversalsupremacy and sovereign authority over themas rational creatures. ‘Yeshall, therefore, keepMy statutes andMy judgments—I am theLORD”(Leviticus18:5).“YeshallkeepMystatutesanddothem;IamtheLORDwhich sanctifieth you” (Leviticus 20:8). Because God is Jehovah, “the

eternal, immutable, and almighty God, having His being in and ofHimself,andgivingbeingtoallHiswordsandworks”(LargerCatechism,question 101), all obedience is due to Him. The infinite greatness,excellence, and amiableness of the perfections of Jehovah make it thedutyofallmen,andespeciallyofallbelievers,toloveHimsupremely,toobeyHim inall things,and tomakeHisglory the chief endof all theirobedience to Him. The infinite supereminence and amiableness ofJehovahlaythemunderinconceivablyhighobligationstoloveHimabovethemselves,andtolivetoHimultimatelyandnottothemselves.AndasHis greatness, excellence, and loveliness are infinite, immutable, andeternal, and as the highest possible degree of love and obedience isthereforeduetoHim,sotheobligationunderwhichbelieverslietoloveandobeyHimeveninaperfectdegreeisinfinite,immutable,andeternal.TheyarethusboundtoloveandobeyHimwithall theirheartsbecauseHeistheLORD,orbecauseHeiswhatHeis.Onthisaccountprincipally,andantecedentlytoeveryotherconsiderationofHim,Heisinexpressiblyamiable;andthereforetheyareunderthefirmestobligationtoloveandobeyHim,andthatinthehighestpossibledegree.Thisobligation,arisingfrom that infinite greatness, excellence, and loveliness of God whichresultfromHisnaturalandmoralperfections,isbindinguponbelieverspreviouslytoanyconsiderationofrewardsorpunishments,orevenoftherevealedwillofGod;anditisthatfromwhichallothertiestodutyderivetheirobligatoryforce.Itisfromtheinfiniteexcellenceandamiablenessofthedivinenaturethateveryadditionalobligationunderwhichtheylietoperfectloveandperfectobediencederivesitsbindingforce.

2.TheobligationunderwhichbelieversaretoyieldperfectobediencetothelawasaruleflowsalsofromGod’sbeingtheirCreatorandtheirbeingHiscreatures. It isHewhomadethemandnot they themselves(Psalm100:3).Theyreceive life,breath,andall things fromHis creatinghand.Hisrightthereforetothem,andtotheirperfectandperpetualobedience,isnotonlyoriginal,underived,andperfect,butinfinite.ThepowerwhichHe employed in creating them was infinite; and therefore He has aninfinite right to all that they are, have, and can perform. By right ofcreation, the Lord has an irreversible and perpetual claim to theirsupremeloveandtheircordialandgratefulobedience.

The relation subsisting betweenHim as their Creator and them asHiscreatureslaysthemunderthefirmestbondofsubjectionandobediencetoHim;andthegraceofthegospel,insteadofdiminishing,increasestheforceofthatnaturalobligation.ThesovereignCreatorisfarfromhavingresignedHis right of dominion overHis saints byHis having affordedthem,independentoftheirownworks,atitletoeternallife.Forastheyceasenottobecreaturesbybeingmadenewcreatures,sotheyarebound,and shall eternally continue bound, by the sovereign authority of thetriuneGodastheirCreatortoyieldpersonalandperfectobediencetoHislaw as a rule of life. The divine law, as I have already observed, losesnothingof itsoriginalobligationbybeingdivestedof itscovenantform,and conveyed to believers in the hand of Christ; for “by Him were allthings created that are in heaven, and that are in earth, visible andinvisible”(Colossians1:16).Andthesovereignty,authority,andallotherexcellenciesof theFather, are in theSon; yea, “inHimdwellethall thefulness of the Godhead bodily” (Colossians 2:9). Indeed, that highobligation cannot cease to retain its original force as long as theimmutableandeternalJehovahcannotceasetobetheCreator,andthesaintstobeHiscreatures.

3. Their obligation to obey the divine law as a rule of duty arises fromGod’s being their continualPreserver. “InHim,” says theApostle Paul,“we liveandmoveandhaveourbeing”(Acts17:28).And,says theholyPsalmist,“Lord,Thoupreservestmanandbeast”(Psalm36:6).HiseyesareuponallHisworks,sothatevenasparrowcannotfalltothegroundwithoutHim.BythewordofHispower,HeupholdsallHiscreaturesintheirbeingandoperation.EverylivingcreaturelivesuponHisgoodnessandsubsistsbyHisbounty.Hisinfinitepowereverymomentupholdsall;Hisunsearchablewisdomgovernsall,andHisunboundedgoodnesscaresandprovides for all. “HeopenethHishand, and satisfieth thedesireofeverylivingthing”(Psalm145:

16). But in a special manner “He preserveth the souls of His saints”(Psalm 97:10). “The Lord preserveth all them that love Him” (Psalm145:20).“TheLordshallpreservetheefromallevil;Heshallpreservethysoul.TheLordshallpreservethygoingout,andthycomingin,fromthistimeforth,andevenforevermore”(Psalm121:7-8).Sincebelievers,then,

are everymoment dependent on God for the continuance and comfortbothof theirnatural and spiritual life, they are bound, in obedience toHis law as the rule of their life, to love Him supremely, to serve Himconstantly,andtoglorifyHimintheirbodyandspirit,whichareHis.ThenecessaryrelationinwhichtheystandtoHimastheirconstantPreserverobliges them to devote cheerfully all that they are, have, anddo toHisservice and glory. Their being and their welfare are continually upheldand defended byHis omnipotent arm; and therefore these ought at alltimestobeemployedforHim.AndbecauseHismanifestedgloryisHischiefendinpreservingHissaints, theyareboundtomakeit theirchiefendalsoinallthattheydo(1Corinthians10:31).

4.TheobligationunderwhichthespiritualseedofChrist lietoperformperfect and perpetual obedience to the law ofGod flows also fromHisbeingtheirGodincovenant.

HeistheirGodinChrist,andinthecovenantofgrace;andthisobligesthemtoperformuniversalobediencetoHisrighteous lawas it is inthehandofChrist,andasitstandsunderthecovenantofgrace.

He is also their God in grant or offer. He offers Christ, the blessedMediator to them, in commonwith all the other hearers of the gospel;andHe also offersHimself to them, to be, in Christ, their God. In theprefacetotheTenCommandments,Hesaystoeveryhearerofthegospel,“IamtheLordthyGod.”ItisasifHehadsaid,“IamyourGodinoffer.”And in the first commandment, as was observed above, He requireseveryonetobelievethegraciousofferwithapplicationtohimself,saying,“Thou shalt have no other Gods before Me” (Exodus 20:2-3). HecommandseverymantoknowandacknowledgeHimtobetheonlytrueGod,andhisGod,uponthegroundoftheunlimitedoffer;andHeenablesallHisownpeopletobelievecordiallythatHeistheirGodinoffer.

HeisalsotheirGodinchoice.Intheexerciseoftheirfaith,theychoosetheLordJesus tobe theirSaviorandGod inHim, tobe their covenantGod, saying, “Whathavewe to do anymorewith idols?” (Hosea 14:8).“ThisGod is ourGod forever andever” (Psalm48:14).Eachof them isenabledtosaytotheLord,asthePsalmistdid,“ItrustedinThee,OLord.Isaid,‘ThouartmyGod’”(Psalm31:14);itisasifhehadsaid,“Thouart

myGodnotonly inoffer,but inchoice (or inpreference toeveryothergod);andI,accordingly,havetrustedinTheeasmyGod,andplacedallmyhopeandhappinessinThee.”

HeistheirGodalsoinpossession.BybelievingcordiallythatHeistheirsinoffer,andbychoosingHimfortheirGodandportioninpreferencetoeveryothergod,aswellasbytrustingthatinChristHewillperformthepart of a God to them, they take possession of Him as their God.AccordingtotheirfaithinHimistheirpossessionandenjoymentofHim;andinbestowingHimselfon themas theirGodandportion,HemakesovertothemallthatHeis,has,does,andwilldotobetheirsintimeandthrougheternity (Hosea 13:4; Psalm84:11; 1 Corinthians 3:21). Seeing,then,that inamazingcondescensionHebestowsHimselfupon themastheirGod, theyareunder infiniteobligations todevote themselves, andall thattheyare,have,anddotoHimasHispeople.ByHisbeingtheirGod, they are firmly bound, as well as powerfully excited, to loveHimsupremely,andtodelightinyieldingspiritualanduniversalobediencetoHim.BecauseHe is theLordand theirGod, theyarebound tokeepallHis commandments. And because it is of sovereign grace that He hasbeenpleasedtobecometheirGod,theyareboundtoobeyHis lawas itstandsinHiscovenantofgrace—toobeyitnotthatHemaybecometheirGod, but because He already is their God. The covenant right which,accordingtoHisgraciouspromise,theyhavetoHimastheirGod,givesHimanadditionalclaimtothem,andtoalltheirloveandobedience.

5.TheirobligationtoobeyHislawasaruleofconductproceedslikewisefrom His being their redeeming God. In His love and pity He hasredeemedthem.FrometernityHe,accordingtothegoodpleasureofHiswill, has chosen them to everlasting salvation, and has devised theamazingschemeoftheirredemption.IntheimmensityofHisredeeminglove,andintheexceedingrichesofHisgloriousgrace,GodtheFatherhassentHis only begotten Son to purchase redemption for them, andHisadorable Spirit to apply it to them. He has appointedHis only Son toanswerthedemandsofHislawasacovenantforthemthattheymightbejustified,andHisHolySpirittowriteHislawasaruleontheirheartsthattheymightbesanctified.Asmeansofattainingthe inestimablebenefitsofeternalredemption,Hehasmoreoverfavoredthemwiththedoctrines,

promises, and ordinances of His blessed gospel. Thus the Father, Son,and Holy Spirit, one Jehovah, stands in the endearing relation of aredeemingGodtoalltruebelievers;ChristthegloriousMediatorstandsintherelationofanearKinsman,anincarnateRedeemer;andtheHolySpirit in the relation of a Sanctifier andComforter to them. AndwhileGodtheFatherandChristandtheblessedSpiritstandintheseandotherendearingrelationstobelievers,believersstandinallthecorrespondentrelations to them.Now from those relations an additional obligation tolove and to good works arises which, instead of impairing, greatlystrengthensalltheothertiesunderwhichbelieverslietoyieldevangelicalanduniversalobedience.BecauseGodgraciouslyredeemsthemfromthehandofall theirenemies,andthatwithaninfinitepriceandby infinitepower, they are surely under the firmest possible obligations “to serveHimwithoutfear,inholinessandrighteousnessbeforeHim,allthedaysoftheirlife”(Luke1:74-75).ThenotionofadivineRedeemerimpliesthatofaCreator.“ThussaiththeLordthyRedeemer,andHethatformedtheefromthewomb,‘IamtheLordthatmakethallthings’”(Isaiah44:24).

AsGod’sbeingtheRedeemerofHispeople,then,impliesHisbeingtheirCreator,insubordinationtoHisgloryintheredemptionofthem,sotheobligationtoobediencearisingfromHisbeingtheirsovereignCreatorisimplied in, and strengthened by, the obligation flowing fromHis beingtheir Redeemer. The redeeming grace of God in Christ is so far fromlessening the force of the natural obligation under which believers ascreatureslietoloveandobeyHim,thatitincreasesthisobligationinthehighestpossibledegree.ThegreatGodwhoisgloriousinholinesshasnotresignedHis right of sovereign authority overHis saints by redeemingthemfromthelawasacovenant,andfromtheirspiritualenemies;but,on the contrary, He has hereby laid them under further and strongerobligations to universal obedience to the law as a rule. The moreillustriousthedisplaysofHisgloriousperfections,andespeciallyofHisinfinite goodness, are which He has afforded in their redemption, thegreateraretheirobligationstoobedience.Whentheyconsiderthattheyhave the righteousness of the incarnate Redeemer imputed to them toentitlethemtoeternallife,andHisSpiritdwellinginthemtomakethemmeetfortheperfectionofit,theymustsurelyacknowledgethemselvestobeunderthefirmestobligationspossibletodevotethemselvesentirelyto

theserviceandgloryoftheirredeemingGod.

Inordertobesatisfiedofthetruthofthis,weneedonlytoconsiderthenew relationsmentioned above, from which arises a set of new dutieswhichnomaniscapableofperforming,orhasaccesstoperform,unlesshepreviously isapartakerof those relations.Of this classofdutiesarethefaith,love,reverence,andworshipwhichbelieversowetoChristtheadorableMediator,toGodintherelationsofaFriend,Father,andGodincovenant, and to the Holy Spirit dwelling in them as a Quickener,Sanctifier, and Comforter— also the duties which they owe to fellow-saints as members of Christ’s mystical body. From those endearingrelations, and the inestimable blessings issuing from them, believerscannot but be laid under new and peculiar obligations not only toperformthese,butall theotherdutiesrequiredof them, inthe lawasaruleoflife.

6.TheholywillofGod,revealedinHislawasaruleofdutytobelievers,laysthemunderinfiniteobligationstoobedience.ThelawinthehandofChrist is toHis spiritual seednot only the rule, but the reason of theirduty.Theyareboundnotonlytodothatwhichisrequiredinthelaw,andto leave undone that which is forbidden, but they must do what iscommanded for the very reason that the Lord requires it, and abstainfromwhat is forbidden because He forbids it. “Thou hast commandedus,”saystheholyPsalmist,“tokeepThypreceptsdiligently.Oh,thatmywaysweredirected tokeepThy statutes!” (Psalm119:4-5).TokeepHiscommandments is, according to thephraseologyofScripture, todoHiswill. “He that doeth the will of God,” says the Apostle John, “abidethforever”(1John2:17).And,saysanotherapostle,“Thisisthewillof

God,evenyoursanctification”(1Thessalonians4:3).Itisthewillnotonlyof God the Father, but of God the Son: “I have ordained you, that yeshouldgoandbringforthfruit,andthatyourfruitshouldremain”(John15:16). It is thewill alsoofGod theHolySpirit,whombelieversgrieve,andevenquench,whentheydonotstudytoadvancedailyintheloveandpracticeofuniversalholiness.

The lawasa rule isnotonly a transcript of the infinitepurity ofGod’sholy nature, but it is, at the same time, a declaration of His holy will

respectingthedutywhichHispeopleowetoHim.Theyare,then,underthe firmest ties to keepHis holy commandments because it isHiswillthat they should keep them. His will declared in His law is infinitely,eternally, and immutably holy, and therefore, in connection with theothersourcesofobligationalreadymentioned,itlaysbelieversunderthehighestpossibleobligations toperfectandperpetualobedienceofheartandlifetoHisholylaw.

7.Oncemore,theobligationunderwhichbelieversaretoobeythelawasarulearisesalsofromtheinexpressiblebenefitoradvantageofholinesstothemselves.ThelawinthehandofChristisnotonlyholyandjust,butitisgood.Itisgoodinitselfandgoodforbelievers.Itrequiresnothingofthembutwhat is good for them toperform,and to endurenothingbutwhatissuitableandadvantageoustothem;nothingbutwhatisagreeableand delightful to the new and holy nature imparted to them inregeneration.Tobeenabled,then,fromprinciplesoffaithandlove,andfor the glory of God, to perform spiritual obedience to such a law isprofitable,honorable,anddelightful torealbelievers.It isprofitable forthem.“Godlinessisprofitableuntoallthings”(1Timothy4:8).“Godlinesswithcontentment isgreatgain” (1Timothy6:6). “Charge them thatarerichinthisworld...thattheydogood,thattheyberichingoodworks”(1Timothy6:17-18).“Thesethingsaregoodandprofitableuntomen”(Titus3:8).To lovetheLordtheirGodwithall theirheart,soul, strength,andmind, and their neighbor as themselves, is the very perfection of theirnature,thehighestadvantageofwhichitiscapable.

Holy obedience to the law in the hand of Christ is also honorable tobelievers. “If anyman serveMe,” said our blessed Lord, “him willMyFatherhonor” (John12:26).Andagain, “If aman loveMehewill keepMywords;andMyFatherwilllovehim,andwewillcomeuntohimandmake our abode with him” (John 14:23).What a high honor, what anexalteddistinctionisconferredonsinfulwormsofthedustwhentheyarenot only beautified with the holy image of God, but are advanced tointimate fellowship with Him! Conformity of heart and of life to thedivine law is truehonor.ToresembleHimwho is thebrightnessof theFather’s glory, and the express image of His person, is the honor andgloryofaman.

ToyieldobediencetothelawofChristisdelightfulalsotoholysouls.Astheydelight in the law itself, so they take pleasure in yielding spiritualobedience to all its holy commandments. Wisdom’s ways are ways ofpleasantnesstothem.Holinessisnotonlyconnectedwithhappiness,butisitselfhappiness.Amanismiserableinproportionasheissinful,andhappy in the same degree in which he is holy. In obedience there is apresentandagreatreward.Trueholinessisthehealthandhappiness,thepeace and pleasure of the soul. It renders the external comforts of thebelieverdoubly pleasant andhis heaviest crosses light, his life valuableand his death desirable. The holy commandments are inscribed on hisheart;andtherefore,he iswellpleasedwith thepurity, spirituality,andgoodness of them.He delights inmeditating on them (Psalm 1:2), andespeciallyontheholinessofthem;hecountsthemaneasyyoke,andhechooses and resolves to perform spiritual and perpetual obedience tothem. He knows by experience that he is happy in proportion as hisinclinations,thoughts,words,andactionsareholy;andthatheis inhisproperelementonlywhenheisexercisinggracesandperformingduties.

Now,seeingholinessis,insubordinationtothegloryofGod,profitable,honorable and pleasant to believers themselves, and so is highlybeneficialtothem,theyareboundtomakecontinualprogressintheloveandpractice of it. As they are bound to glorifyGod as their redeemingGod,and,insubordinationtothis,toadvanceintheenjoymentofHim,so they are under strong obligations, in obedience to His holy law, toadvance in conformity to Him and in communion with Him: for theycannotglorifyHimbutinproportionastheyenjoyHim,andtheycannotenjoy Him but by such conformity to His image as is the fruit ofcommunion with Him. Let every believer, then, endeavor diligently toadvanceinfaithandholinessaccordingtothelawofChrist;for“blessedis the man that trusteth in the Lord, and whose hope the Lord is”(Jeremiah17:7),and“blessedalsoisthemanthatfeareththeLord,thatdelightethgreatlyinHiscommandments”(Psalm112:1).

Fromwhathasnowbeensaid,wemaywarrantablyinferthatalltheytowhom the law of the TenCommandments is given as the authoritativeruleoftheirlifehavealreadyreceivedspirituallifeasthebeginningoflifeeternal.Theyhave all been quickened by the Spirit of Christ, united to

HimastheirlivingHead,instatedinHiscovenantofgrace,andjustifiedforHisrighteousnessimputedtothem.Andsotheyhavereceivedalreadythe beginnings of eternal life as the gift ofGod throughHim. “He thatbelieveth on the Son hath everlasting life” (John 3:36). And again,“WhosoeverlivethandbelievethinMeshallneverdie”(John11:26).Thelawasacovenantofworkssaystothedeadsinner,“Dothisandlive;dothisfor life.”Thelawasaruleof life,onthecontrary,saystothe livingsaint,“Liveanddothis;dothisnotfor,butfromlifealreadyreceived.”Allthey,then,towhomthelawasaruleoflifeinthehandoftheMediatorisgiven already have, in their regeneration, received the beginning ofeternallifepriortotheirbeingcapableofperformingthesmallestdegreeofobediencetothelawinthatform.Theycannotobeythelawasaruleoflifeotherwisethanbyworkingfromlife;butthissupposesthemtohavelife previous to suchworking, and as the principle of it. Christ lives inthem,andtheylivebythefaithofHim.TheirspiritualandeternallifeisthelifeofChrist,lifewhichiswhollyderivedfromHim;andtheruleofitbywhichall itsactivity is toberegulatedis thedivine lawasthe lawofChrist (Galatians 6:2). Regeneration and vital union with Christ arepreviously and absolutely necessary to the smallest act of acceptableobediencetothelawasaruleoflife.

Does the law as a rule of life oblige believers to yield even perfectobedience to its precepts?We ought not to infer from this that it caneither justify them before God or condemn them. To justify or tocondemnamanbelongstothelawasacovenant,butnottoitasarule.Tobeunderthelawasaruleoflifeistheprivilegeonlyofbelieverswhoare already justified freely by grace through the redemption that is inChrist Jesus, and who are thereby placed forever beyond the reach ofcondemnation(Romans8:1).Thelawasarulecannotjustifybelieversfortheirobediencetoit,fortheywereperfectlyjustifiedinthesightofGodbefore they began their course of sincere obedience; and besides, theirobedience is far from being perfect. Neither can it condemn them toeternalwrath for their disobedience; for in their justification theyweredelivered from condemnation before they began, strictly speaking, todisobey it. It can indeed adjudge them to endure the painful effects ofpaternal anger, but not to suffer the direful effects of avenging wrath(John 5:24). The law as a rule can direct and bind believers even to

perfect obedience, but it cannot either justify them to eternal life orcondemn them to eternal death. Their tide to eternal life, and theirsecurityfrometernaldeath,havebeenmeritedforthembytheobedienceand death of the last Adam; and they are secured to them by Hisintercession.Thisconsideration shouldendearexceedingly theholy lawasaruleofdutytothetruebeliever,andshouldconstrainhimtorejoiceinthethoughtthatheisbound,andintheprospectthattoalleternityheshallbebound,bytheauthorityofittoperfectandperpetualobedience(Psalm119:77;Revelation22:3).

Hence also it is evident that themain reasonwhymany true believershavebutlittleholinessofheartandlifeisthattheyhavemuchofalegalspirit still remaining in them. It is onlywith their renewednature thattheyobey,orarecapableofobeying,thelawasarule.Theirunrenewednaturestill cleaves to the lawasa covenant. Inproportion, then,tothedegree of corruption remaining in them is that of their legal or oldcovenantspirit;andthemorethisprevailsinthem,thelessholytheyare.Evangelicalortrueholinessisaconformityofheartandlifenottothelawasacovenantofworks,buttoitasaruleoflifestandinginthecovenantofgrace.Althoughbelievers,aswesaidabove,arewhollydeliveredfromthedominionofthecovenantofworksasarightfulsovereign,yetmanytimes it is permitted to re-enter their consciences and usurp authorityoverthem.Atsuchtimes itwillventureeithertopromiseeternal life tothemfor theirobedience,or to threateneternaldeath to them for theirdisobedience.Nowinexactproportiontothedegreeoftheirlegaltempertheyaredisposedtohearkentothevoiceofthelawintheirconsciences;andasfarastheyregardtheusurpedauthorityofthelawasacovenantofworks, they so fardisregard thehighauthorityandobligationof it asaruleofduty.Believer,youcannotadvanceinholyconformitytothelawasarulebutinproportionasyou,bytheSpirit,mortifyyourlegal temper.You may be eminently strict, exact, and uniform in your externalperformance of every duty; but in as far as a legal spirit prevails andinfluences your performance of them, they are so far unholy andunacceptabletoGod.Hewillacceptnoneofyourworksbutthosewhichare done from evangelical principles and in an evangelical manner.Nothingwillmoreeffectuallyretardyourprogress in trueholiness thaneithertohopethatyoushallobtainheavenforyourworksofobedienceor

to fear that you shall be cast into hell for your sins. If you trust yourhabits of grace rather than the fullness of grace inChrist; if youderiveyour comfort from your lively frames and religious attainments ratherthan from Christ and the promises; and if you make either the gooddispositions implanted in you or the goodworks performedby you thegroundofyourrighttotrustdailyinHimforsalvation,insteadoftrustinginHimupontheamplewarrantaffordedyoubytheoffersandcallsofthegospel, by doing so you will assuredly decline from holy and cheerfulobedience to the law as a rule of life. If instead of coming always as asinnertothecompassionateSavior,andplacingdirectconfidenceinHimforsalvation toyourself inparticular, yourefuse to trust inHimexceptwhen you can bring some good qualification or work with you torecommend you toHim, you cannot advance in that holy obedience toHislawwhichistheobedienceoffaith(Romans16:26).

It is no lessmanifest fromwhat has been said that the state to whichbelieversareadvancedupon their vitalunionwithChrist is so far frombeingastateof libertytocommitsin that it isastate inwhich theyarelaidunder thehighestpossibleobligationseven toperfectobedience. Ifall men are bound to keep the commandments of God because He isJehovah,theredeemedareespeciallyandstillmorefirmlyboundtoyieldallobediencetothembecauseHeisnotonlyJehovah,butisbesidestheirGodandRedeemer.NoneareundersuchhighandstrongobligationstoholinessofheartandlifeastheransomedofdieLordare.HeistheirGodincovenant,andthislaysthemunderthefirmesttiestobeHisobedient,holypeople.He is theiralmightyandgraciousRedeemer,andthereforetheyarenottheirown,butHis,andareinfinitelyboundtoglorifyHimintheirbodiesandintheirspirits,whichareHis(1Corinthians6:20).Whydo the saints bitterly bewail the strength of their corruptions and theweaknessof theirgraces, the innumerablesinsofwhich theyhavebeenguilty,andthewantofperfectconformity to theholy lawofwhichtheyare sensible? Is it not because they feel their infinite obligationsnot tomerelysincere,buteventoperfectobedience?Andwhydothey,intheirexerciseof evangelical repentance, loathe themselves in their ownsightfortheiriniquitiesandtheirabominations(Ezekiel36:31)?Dotheyitnotbecausetheyareenabledtoaccounttheirwantofthatperfectconformitytothelawtowhichtheyareboundanabominabledefect?Thewonderful

graceofGoddisplayedintheirjustificationanddeliverancefromthelawasacovenantofworks, insteadof leavingthemat libertytocontinueinsin,disposesandpowerfullyconstrainsthemtodepart fromall iniquityandadvanceresolutelyinuniversalobediencetothelawasaruleoflife.There is not a true believer in the world who does not know this byexperience.

What has been advanced may also serve to throw some light on thedoctrineofvowingtotheLord,andoftheobligationwhicharisesfromalawfulvow.Believersarefarfrombeingleftatlibertytovowornottovowastheyplease.TheyareexpresslycommandedtovowtoGod,andalsotoperform their vows. “Vow, and pay unto the Lord your God” (Psalm76:11).“PaythyvowsuntotheMostHigh”(Psalm50:14).Itisclearfromthecontextthatthevowsmentionedinthislastpassagearenotlegalandceremonial,butspiritualormoralvows;vowswhichbelieversinallagesof the Church are bound both to make and to perform. Isaiah, whenpredicting the conversion of multitudes in New Testament times, andespecially in themillennial period of the Church, says, 'The EgyptiansshallknowtheLordinthatday;yea,theyshallvowavowuntotheLord,and perform it” (Isaiah 19:21). Accordingly, the venerable Assembly atWestminster teaches that “vowing unto God is a duty required in thesecond commandment of the moral law” (Larger Catechism, question108).Alltrueconverts, ineveryageof theChurch,dedicatethemselves,andallthattheyare,have,anddototheLord;andindoingsotheyeitherexpresslyorimplicitlyvowtoHim.Thatistosay,theysolemnlypurposeandpromise that independenceonpromisedgrace,or that inas farastheLordJesuswillaccordingtoHispromises,enablethem,theyshall,allthedaysof their life,yieldsincereand increasingobediencetoHisholylaw as the rule of their duty. They do not engage or promise to yieldperfectobedienceintheirpresentstateofimperfection,ortoperformsomuch as a single duty in the strength of grace already received, but toperforminthestrengthofthatgracewhichispromised,andwhichtheytrustwillbegiventhem,allnecessaryduties.Thisisnotaparticular,buta general vow.Neither is it a legal and ceremonial, but a spiritual andmoralvow.It is thebeliever’sbaptismalvowwhich, ifopportunitiesareafforded,hewillbe surewillingly, explicitly,and frequently to renewattheTableoftheLord.

Now, from this vow or promissory oath arises an obligation on thebeliever todo ashehas said.He vows toperformnothingbutwhathewas previously under the firmest obligations possible to perform; andtherefore,thoughhisvowcannotaddtotheauthorityofGodinHislaw,nor, strictly speaking, strengthen those obligations to obedience whicharealreadyasstrongasitispossibleforthematthetimetobe;yetitisthe source of a new, a distinct and a super-added obligation. It is not,indeed,aprimarysourceofobligationtoobediencelikethosementionedabove;butstillitlaysthebelieverunderanewanddistinctobligationtofulfil his engagement. He engages or obliges himself, by his ownvoluntaryact,toperformsincerelyallthosedutiestowhichheisalreadyboundbythelaw.Andthemoreoftenherepeatshisvow,theobligationarisingfromitbecomesthefirmer.Ifalawfulvow,withrespecttothingsindifferent,foundsanobligation,asgenerallyseemstobeallowed,muchmore,surely,mustalawfulvowconcerningnecessarydutiesbebinding.The new obligation to necessary duties, arising from a deliberate andsolemnvowtoperformthem, isnot in the least inconsistentwith thosehigh obligations to them which flow from the other sources alreadyexplained. It is, indeed, associated with these obligations, but it is nodisparagementtothem.

Shouldanystillbedisposedtoquestionifalawfulvowrespectingmoraldutiescanfoundanewanddistinctobligationtoperformthem,Iwouldonly add that it either lays the believer who makes it under a newobligation or it does not. There can be nomedium here. If it lays himunder an obligation, it must be an obligation posterior to thoseconsidered above, and therefore a new and distinct one. If it lays himundernoobligation,itwillfollowthatlawfulvowsdonotbind;iftheydonotbindor imposeanobligation, theycannotbebroken;and, ifso, thesaintsinallageshaveactedanunwise,yea,andasuperstitiouspartwhenthey have confessed and bitterly bewailed their breach of vows. Manyprofessorsof religion in ourday seemunwilling to vow to theLord forfearthat,bythebreachofvows,theyshouldincreasethenumberoftheirsins.Butthisdiscoversbothawantofknowledgeandawantofsincerity.MatthewHenry,commentingonIsaiah45:23,sayswell,“Iftheheartbebrought into obedience to Christ, and made willing in the day of Hispower, the tonguewill swear toHim,will lay a bondupon the soul, to

engage it forever toHim; for he that bears an honestmind doth neverstartleatassurances.”Inconclusion,believersareundereveryobligationnot only to obedience to the divine law, but to free and voluntaryobedience. They are bound to yield such obedience as cannot beperformedunderthelawasacovenantofworks,ascannotbeperformedfromtheprincipleeitherofslavishfearorofservilehope.Theyareunderthestrongesttiestoyieldvoluntaryobediencetothelawasaruleoflife.Theyarefirmlybound,butitistofreeobedience;totheobediencenotofslavesorhirelings,butofsonsanddaughters.TheLordJesussaysinHislawtothem,asonaparticularoccasionHedidtoHisdisciples,“Freelyyehavereceived,freelygive”(Matthew10:8).With infinitewillingness,Heobeyed the lawasacovenant for theminorder that they,byHisgrace,mightwithsincerewillingnessand,induetime,withperfectwillingnessobey it as a rule. The law as a rule of life to believers has, aswas saidabove, no threatening of eternal death, and no promise of eternal lifeannexedtoit.Noobedience,therefore,issuitabletoitbutthatwhichisfreeandvoluntary,proceedingfromlovetoGod,delightinHiswill,andconcern for His glory. In proportion, accordingly, as the saints areenabled to believe the astonishing love of God with application tothemselves, and to contemplate the infinitely free grace manifested inredeeming them from the broken covenant of works, and in bringingthem under the law of the hand of Christ, they yield free andunconstrainedobediencetothislaw.Madeawillingpeopleinthedayofthe Redeemer’s power, they obey willingly, and that not from legalmotives, but from 'evangelical ones. They study to do what the LordrequiresbecauseHecommandsthem,andinordertopleaseandhonorHim. They hate all manner of sin because it is hateful in itself, andbecauseHehatesit.WithholyabhorrencetheyforsakeiniquitybecauseHeforbidsit,andinorderthattheymaynotdispleaseordishonorHim.Andthoughtheirobediencewillnotbeabsolutelyfreetillitisabsolutelyperfect, yet the freeness of it will always be in exact proportion to thestrengthandfrequencyoftheiractingsoffaithandlove.Whenamanishabituallyattentivetothemanneraswellastothematterofeveryactofobedience,itisagoodevidencethatheisdeadtothelawasacovenant,and is brought under the obligation of it as a rule; that the law as acovenanthasbeguntobeerasedfromhisheart,andthelawasaruletobewrittenonit.

TheNature,Necessity,andDesertofGoodWorks

Goodworks are suchactionsordeeds as are commanded in the lawofGodasaruleoflife.Anactionisagoodworkintheviewofmenwhenitismateriallygood;thatis,whenthematterofitappearsagreeabletotheletterofthelaw,andwhenitisprofitableeithertotheindividualhimselfwhoperformsitortoanyother.ButnothingisagoodworkinthesightofGodunlessitisformallyaswellasmateriallygood.Whilethematterofitmustaccordtothe letter, theformmust, insomedegree,correspondtothespiritoftheholylaw.Noman,whileheisunderthelawasacovenantofworks,candoasingleactionthatisformallygood.Hemustbeatruebeliever,justifiedbyfaith,deadtothelawasacovenant,underthelawasarule,and“createdinChristJesustogoodworks”beforehecanperformthesmallestaction thatwillbegoodandacceptable in thesightofGod(Romans5:6).Goodworkscannotbedonebutinobediencetothelawinthe hand of theMediator as an authoritative rule of conduct; and theycannotbeperformedbutbypersonswhoarevitallyunitedtoHimasthelastAdam,andwhohavecommunionwithHiminHisrighteousnessandfullness(John15:5).Inordertoperformthesmallestgoodwork,amanmust be justified on the ground of the perfect righteousness of Christimputedtohim;andthereforehisgoodworksarrivetoolatetoformanypart of his justifying righteousness.As it is impossible for aman to bejustifiedinthesightofGodbytheworksofthelawbeforeconversion,soitisequallyimpossibleforhimtobejustifiedbyhisgoodworksafterit.Goodworkswill, indeed, justify thebeliever’sprofessionof faithbeforemen, but not his person beforeGod. Suchworks, not being performedunder the law as a covenant, and at the same time not being perfect,cannotenterintothegroundofasinner’sjustification;buttheymanifesthim tohave true faith, and tobe already justifiedby faith; and so theyevidencehisprofessionoffaithbeforementobesincere(Galatians2:16;Philippians3:9;James2:24).Asgoodworksarestrictlyenjoinedinthe

lawofGod,andasitisofthehighestimportancetothehonorofGod,andalsototheadvancementofholinessandcomfortinbelieversthemselvesthattheyunderstandwellthenature,thenecessity,andthedesertofsuchworks,Ishallhereconsiderbriefly,eachoftheseinorder.

Section1.TheNatureofGoodWorks

Holiness of life, or the constant practice of goodworks, proceeds fromthatholinessofheartwhichis impartedtoelectsinners inregenerationandsanctification. It consists in their conformity of life to the law as aruleofduty.Thehabitualandconstantperformanceofgoodworksisthesame as holiness of life; and it is the distinguishing character of everyadultpersonwhosobelievesintheLordJesusastohavethebeginningsofeternallife.Hereitwillbenecessary,briefly,topointoutwhatitisthatconstitutesanaction,agoodworkinthesightofGod,theomniscientandsovereignJudgeofall.

Muchmoreisrequiredforthispurposethanmerelyagoodintention.Amanmay,inhisactions,proposetohimselfagoodend,ormayhaveanapparently good intention to serve, while yet he is ignorant of theholiness and spirituality of the divine law (1 Timothy 1:7).Many, withwhathasappearedtothemtobethebestintention,havedoneandstilldothingswhichareexpresslyforbiddenintheholylawofGod(1John16:2).The sovereign authority of God inHis law obligesmen to regulate notonlytheirendsofacting,buttheirprinciples,inclinations,andthematterandmanneroftheiractionsbythatdivinestandard(Deuteronomy12:32;Mark12:30-31).Thefollowingthingsespeciallyarerequisitetoconstituteourworksofobedienceasgoodworks:

1. They must be such as are required in the law of God, and areperformedinobediencetoHisholywill,expressedinthepreceptsofHislaw. “He that keepeth the commandment keepeth his own soul”(Proverbs19:16).“HethatdoeththewillofGodabidethforever”(1John2:17).ThelawofGodistherevelationofHissovereignwill,andthereforeit is the authoritative rule of our obedience.No action, then, is a goodwork unless it is performed agreeably to His will, and as an act ofobediencetoHiscommands.

2. They cannot be accounted goodworksunless they are raisedon agoodfoundation.Ourworkscannotbegoodunlesstheyareworksofnewandevangelicalobedience;and this theycannotpossiblybeunless theyarebuiltonanewandevangelicalfoundation.Goodworkscannotstandbut on a good or an evangelical ground, namely the doctrines, offers,invitations, and promises of the gospel, and especially, the gloriousdoctrineofjustificationonlyfortherighteousnessofChristimputedandreceived by faith; as also the holy law, in consequence of the secondAdam’sfulfillingofit,divestedofitsfederalformtobelievers,andinandby Him given to them as the only and immutable rule of their newobedience. “If ye know these things,” said our Lord to His disciples,“happyare ye if yedo them” (John 13:17).And theApostlePaulwrote,“These things,” namely the things mentioned in the immediatelypreceding context, “I will that thou affirm constantly, that they whichhave believed inGod,might be careful tomaintain goodworks” (Titus3:8).

3. It is also requisite that they flow from evangelical principles. TheycannotbespirituallygoodoracceptabletoGodunlesstheyproceedfromgood principles of action. But no principles are good unless they areevangelical.Itisnotsufficientforthispurposethatourperformancesbebarely moral, as many of the actions of heathens were; they must beevangelical and holy also. They must flow from such evangelicalprinciplesasthese:asoulregeneratedbythequickeningSpiritofChrist;amindenlightenedwiththesavingknowledgeofChrist,andofthetruthasitisinHim;unionwithChrist,andwithGodinHim,byalivingfaith;communionwithChristinHisrighteousnessandfullness,andwithGodinHim; a conscience sprinkled with His justifying and peace-speakingblood;andaheartsanctifiedandcomfortedbyHisHolySpirit (Ezekiel36:25-27;Matthew 12:35). Theymust proceedmore immediately fromprinciples and habits of faith, hope, and love in a sanctified soul.“Without faith, it is impossible to please God” (Hebrews 11:16). “EverymanthathaththishopeinHimpurifiethhimself,evenasHeispure”(1John3:3).“ThisistheloveofGod,thatwekeepHiscommandments”(1John5:3).

4. We must be excited to the performance of them by evangelical

motivesonly.Torenderourworksspirituallygood,itisnotenoughthattheyproceedfromgoodprinciples;theymust,moreover,beinfluencedbygoodmotives,deeplyaffectinganddeterminingourhearts, suchas: theastonishingloveandgraceofGodmanifestedinHisgospel(1John4:19);thesovereignauthorityandwillofGodasourCovenantGodandFather,declaredinHislawastheruleofourduty(1Thessalonians4:3;Exodus20:2-3;2Corinthians5:14);ourdeliverancefromcondemnation,andtheamplesecurityfrometernaldeathwhichthebloodofChristaffordsus(1Corinthians6:20;1Peter1:17-19); thepromiseandthehopeof“eternallifeasthegiftofGodthroughJesusChristourLord”(Titus1:2;Romans6:23),andtheperfectpatternofgoodworks,whichChristhasproposedforourimitation(1Peter2:21;Hebrews12:1-3).

5.Anotherrequisiteisthattheybeperformedinaspecialmanner.Itisnecessary that the manner as well as the matter of our works bespirituallygoodandacceptabletoGod.Themannerofperformingthemmustbeevangelical,suitedtothestate,theprivileges,andtheprospectsof believers. They cannot be good works unless they are performedinwardlyaswellasoutwardly;forthelawisspiritual,anditrequirestheobedienceof thewholeheartaswell asof thewhole life.Theymust, inordertotheirbeinggoodworks,beperformedintheexerciseoftrustingwithfirm confidence thatChristwill, everymoment, afford us grace toenable us to perform themacceptably (1Timothy 1:5; Philippians 4:13;Hebrews 11:6); in the exercise of a lively hope (1 Peter 1:3-4); in theexercise of supreme love to Christ, and toGod inHim {1 Timothy 1:5;Romans13:10);intheexerciseofadoringgratitudetotheLordforallHisbenefits bestowed and promised (Psalm 116:12-14); and in the exercisealsoofevangelicalcontritionandhumiliation,countingourselvesutterly“unworthyoftheleastofallHismercies”(Genesis32:10),andindebtedwholly to His sovereign grace for all our salvation (Ephesians 2:8-10).They are good works only in proportion as they are performed in theexerciseofspiritualgracesandinthestrengthofpromisedgrace.

6.Oncemore, it is no less requisite thatwe propose to ourselves goodendsinperformingthem.Theendswhichweproposetoourselvesinthepracticeof themmustbeevangelical,aswellasourprinciples,motives,andmanner.Theycannotbeaccountedgoodworks,exceptourchiefor

ultimateendindoingthem,bethegloryofGodinChrist,asourGod(1Corinthians 10:31).Nor is it sufficient for thispurpose that in themwevirtuallyandhabituallyintendthegloryofGod;itwillbenecessarythat,inperformingeachofthem,weactuallyaimatdiegloryofHisholynameasourhighestend.Itisalsorequisitethatinourpracticeofthemwehaveit ever in view, in subordination to the manifested glory of God, toadvanceinconformityofheartandoflifetoourgreatRedeemer(1Peter1:15-16;Philippians3:10-14),toembraceeveryopportunityofdoinggoodto all around us (Matthew 5:16), and to prepare for the full andeverlasting enjoyment of God—Father, Son, and Holy Spirit—as ourinfiniteportion(Psalm73:25-26).

Now the performances of real Christians have, in a higher or lowerdegree,alltheserequisites;andthereforetheyare,strictlyspeaking,goodworks. The depravity that remains in the hearts of believers hinders,indeed,theirworksfrombeingperfectlygood;butitcannotpreventthemfrombeingtrulyorspirituallygoodand“acceptabletoGodthroughJesusChrist.”ThegoodSpiritofGoddwellsinallsaints,and“worksinthem,both towill and todo ofHis goodpleasure” (Philippians 2:13).Hehasbegun,andHepromotes,agoodworkofgraceintheirhearts;andfromthisproceedallgoodworksofobedience intheir lives(Philippians1:6).But,seeingtheirbestactionsarenotyetperfectlygood,theyoughtsotoincreaseand“abound ineverygoodwork,” soasconstantly topressontowardperfectioninholiness.Theyarecommandedtoincreasemoreandmore in the strength and liveliness of their spiritual graces, and in thezealousanddiligentperformanceoftheirnecessaryduties(2Peter3:18;1Thessalonians4:1).

Section2.TheNecessityofGoodWorks

In this section, I shall, first, endeavor to show forwhat purposes goodworks arenotnecessary, and, next, inwhat respects, or forwhat ends,theyarenecessary.

Inthefirstplace,Iamtoshowforwhatpurposestheyarenotnecessary.

1.GoodworksarenotnecessarytomoveGodtobemercifulandgracioustous.TheyarenotneedfultorecommendussotothefavorofGodsoas

toexcite

Hiscompassionandgoodwilltous,ortoproducethesmallestchangeinHis intentions concerning us. The change to be promoted by thecontinualpracticeofgoodworkswillbeonlyinourselves;itcannotbeinGod.“Heisinonemind,andwhocanturnHim?”HeisJehovah,andHechanges not. Our holy performances, do not render God more willingthanHeisalreadytoshowmercyorgivegracetous;buttheyaremeansof renderingourselvesmoreandmorewilling to receiveHismercyandgrace.Wemust,then,neverdependonourowngoodworks,butalwaysonthespotlessrighteousnessofChrist,andonthegraciouspromisesofGod,foralltheeffectsofHismercyandfavor.

2.OurgoodworksarenotnecessarytoaffordusarighttotrustinChristfor salvation. They cannot obtain for us a right to believe in the LordJesus;norisitrequisitethattheyshould.Thecommandmentofthelawtobelieve in thename of JesusChrist (1 John 3:23), togetherwith theoffers,invitations,andpromisesofthegospel,affordsusalltherightorwarrantthatisrequisitetocomeassinnerstotheSavior,andtoplacetheconfidenceofourheartsinHimforHiswholesalvation.Theseaffordtous, in common with all the other hearers of the gospel, a full right assinners of mankind to approach, and, with the firmest confidence, totrust in Him. And therefore we have no need to procure by ourperformances the smallestdegreeof right to come toHim (Isaiah55:1;Revelation22:17).Ourgoodworksarenecessaryforotherpurposes,butnotforthis.“ChristJesuscameintotheworldtosavesinners,”and“notto call the righteous, but sinners to repentance.” We must, therefore,approachandtrustinHimassinnersutterlyunworthyofHim,andthatwithout looking for any good qualities or works of our own either torecommendustoHisregardortoentitleustotrustthatHewillsaveus.HowcanourgoodworksbenecessarytoaffordusarighttotrustintheSaviorwhenwemust begin to trust inHimbeforewe canperform thesmallestgoodwork?

3.NeitheraregoodworksnecessarytoacquireforusapersonalinterestinChrist.Sofararetheyfrombeingrequisitetomerit,orsomuchastoobtainforusasaving interest inJesusChrist, thatourbeingpreviouslyinterested in Him is indispensably necessary to our being capable of

performing somuch as the very smallest of them (Ephesians 1:6; John15:5).Goodworks,then,canhavenoplaceinprocuringforusapersonalinterestintheSavior.Itisnecessarytoqualifyusforthem,buttheyarenotnecessarytoconferonusarighttoit.Theyareindeedanevidenceofit,butnotaprocuringcause;theyfollowuponit,butdonotgobeforeit.They can have no existence before it; and therefore, they can neitherentitleustoitnorqualifyusforthereceptionofit.ApersonalinterestinChristmusteitherbereceivedasagiftofsovereigngrace,byfaithonly,ornot received at all. Many convinced sinners err greatly in this matter.Theyhopethattheirreformations,their frames,andtheirperformanceswillsorecommendthemtoGodastoprocureforthemasavinginterestinthepersonandworkofChrist.Thustheythemselvestrytobeginthework of their salvation, and then to trust that the Savior will help itforward.Butthisisto“seekrighteousnessnotbyfaith,butasitwerebytheworksofthelaw,andtostumbleatthatstumblingstone”(Acts15:9;1Corinthians6:11;Colossians2:12).NomancanattainasavinginterestinChristuntilheismadewillingtoreceiveitasagiftofinfinitelyfreegrace.

4. Goodworks are not requisite to acquire for us a right to increasingdegreesofsanctification.Weought,indeed,toemploythemdiligentlyasmeansofgrowinginhabitsofgrace;butwemustnothenceconcludethattheyareneedfultoprocureforusatitletothoseinfluencesofsanctifyinggracewhichareeverymomentrequisiteforincreasingourhabitsofgraceandexcitingthemtoexercise.Theyarenecessaryasmeans,andalsoasevidences,butnot asprocuring causesofprogressiveholiness. It isnotthe good fruit thatmakes the tree good; but, on the contrary, it is thegood tree that produces the good fruit. It is not the good works ofbelievers, but the infinitely perfect righteousness of the second Adam,that entitles them to increasing holiness both of heart and life. Andtherefore,while theyought tobediligent and zealous inperformingallgood works, they must not presume to place the least dependence ontheir performance of them for a title to continued supplies either ofsanctifying or comforting grace. Instead of trusting to their ownendeavors foracontinued increaseof inherentholiness, theirduty is torelyontherighteousnessofJesusChrist fortheirwholetitle to it.Theyought to rely on His surety-righteousness as much for a title tosanctificationasforarighttojustification.ItisbyfaithintheLordJesus

as their righteousness and strength that they are sanctified as well asjustified(Acts15:9;1Corinthians6:11;Colossians2:12).Whilethentheytrust constantly in Christ Himself for continual supplies of sanctifyinggrace,theymust,insteadofdependingontheirownworks,relydailyonHisrighteousnessaloneforalltheirtitletothosesupplies.Thoughgoodworks are indispensablynecessary in thosewhoare sanctified, yet theyare so far from being requisite to procure for the saints a title toprogressivesanctificationthatthesecouldnotperformsomuchasoneofthemtillaftertheybegantobesanctified.

5.Oncemore,goodworkshavenoplaceinobtainingforthesaintsarightto eternal life in heaven. Eternal life is the gift of God through JesusChrist our Lord. It is a purchased possession, purchased for all Hisspiritualseedbytheobedienceuntodeathof thesecondAdam.It isaninheritancewhichHe,“theheirofallthings,”bequeathstothem,andofwhichtheyattainpossessionnotonthegroundoftheirowngoodworks,butbyunionandcommunionwithHim.Itisnottheirowngooddeeds,butHisrighteousnessthatismeritoriousofeternallifeforthem.“Notbyworksofrighteousnesswhichwehavedone,”saystheApostlePaul,“butaccording toHismercyHe saved us” (Titus 3:5). It is Christ onlywho“hath obtained eternal redemption” for believers (Hebrews 9:12). TheyareacceptedasrighteousinthesightofGod,andentitledtoeternallife,not for their own good works, but only for the righteousness of Christimputedtothem,andreceivedbyfaithalone.Itis“bytherighteousnessofone”thatgrace,or“thefreegift,comesuponallmenwhobelieve,untojustification of life”; for “by the obedience of one shall many bemaderighteous”(Romans5:18-19).Werethegoodworksofbelieverstoentitlethem in the smallest degree to salvation, their salvation would, in thesame degree, be of debt to them and not of grace. But it is not by anymerit of theirs, but by the sovereign grace of God that they are saved(Ephesians2:8-9).

Besides,iftheirgoodworksaffordedthemarightclaimtoeternallife,itwouldinevitablyfollowthattheycouldnothavearighttoittillaftertheyhadperformedthemall.ButtheinfinitelyperfectrighteousnessofJesusChristgivesthemintheirjustificationacompleterighttolifeeternal,andthat before they begin to do one good work (Romans 4:4-6). Indeed,

believers, even if they could perform perfect obedience, could yield nodegreeofobediencebutwhattheyowedtotheLord;andthereforeeventheirperfectobediencecouldnotmerittheleastfavorfromHim.

And as their goodworks can give themnomeritorious right to eternallife, so neither can they afford them a pactional title to it; for by theconsummate righteousness of Jesus Christ imputed to them they havealreadyboththeonerightandtheother,andthatinthehighestpossibledegree.Thoughgoodworks, then,arenotnecessary inordertoprocureorobtainarighttoeternalsalvation;yettheyarethenecessarydutiesofall who are justified and entitled to that salvation. They are theconsequencesofsalvationalreadyprocured;andtheyaretheantecedentswhichpreparebelieversforthesalvationtobestillattained.Atthesametime,however, theyarenotcausesofobtaining thepossessioneitherofthebeginning,theprogress,ortheconsummationofsalvation.Theyareindispensablynecessaryinalladultpersonswhoshallbesaved,butnotnecessarytoobtainoracquiresalvation.Believersaresavednotbytheirgood works, but to them, as effects and evidences of their salvationalreadybegun.Thesewordsof theApostlePaul, “Theydo it toobtainacorruptible crown, but we, an incorruptible,” will not prove that goodworks are necessary to obtain eternal salvation; for the verb in theoriginalproperlysignifies“toreceiveorapprehend”(1Corinthians9:25);and it is so rendered by our translators in the verse immediatelypreceding.Believersarenotsavedeitherbytheirworks,fortheirworks,oraccordingtotheirworks.

Wearenotsavedbythem,“Notbyworksofrighteousnesswhichwehavedone,butaccordingtoHismercyHesavedus”(Titus3:5).

Wearenot saved for them. “ ‘It isnot for your sakedo I this saith theLordGod,‘beitknownuntoyou’”(Ezekiel36:32).

We are not saved according to them. “He hath saved us, and called uswithanholycalling,notaccordingtoourworks,butaccordingtoHisownpurpose and grace” (2 Timothy 1:9), Men are, indeed, to be judgedaccordingtotheirworks;butarenottobesavedaccordingtothem.Therule of judgment will be the law; but the rule of salvation will be thegospel.

I proceed now, as was proposed, to show inwhat respects or for whatimportantpurposesgoodworksareindispensablyrequisite.

1. They are necessary as just acknowledgments of God’s sovereignauthority over believers, and as acts of obedience to His righteouscommands. “For this is the will of God,” said Paul, “even yoursanctification”(1Thessalonians4:3).The infiniteMajestyofheavenhasnot laid aside His right of dominion over believers by affording themdeliverance from condemnation and a right to eternal life; but on thecontrary He has, in that wonderful way, laid them under additionalobligationstoholinessinallmannerofconversation.ThegloriouslibertytowhichHehascalled them isgiven them for thispurpose: “That theymayserveHimwithout fear, inholinessandrighteousnessbeforeHim,allthedaysoftheirlife”(Luke1:74-75).Hehasdeliveredthemfromthelawas a covenant for this very end: that according to the lawas a rule“theymightserveHiminnewnessofSpirit”and“becarefultomaintaingoodworks.” The sovereign will of God as the supreme rule of duty isexpressed in His commands; and therefore universal and perpetualobediencetothemisnecessary.

2.Goodworksareindispensablyrequisiteasbeingonespecialendoftheelection,redemption, regeneration,andeffectualvocationof theobjectsofGod’severlasting love.Theyareonedesignof theelectionofsinners.“TheGodandFatherofourLordJesusChristhathchosenus inHim,”saidtheApostlePaul,“thatweshouldbeholy,andwithoutblamebeforeHiminlove”(Ephesians1:4).Theyarealsooneendoftheredemptionofelectsinners.Forthesameapostlesaid,“ChristgaveHimselfforusthatHemightredeemusfromalliniquity,andpurifyuntoHimselfapeculiarpeople,zealousofgoodworks”(Titus2:14).Theyareoneofthedesignstooof the regenerationofGod’s elect. “WeareHisworkmanship,” saidour apostle, “created inChrist Jesus unto goodworks,whichGodhathbefore ordained that we should walk in them” (Ephesians 2:10). Goodworks are the native and necessary operations of a regenerate andsanctified soul. Grace in the heart is a living, operative principle ofholinessinthelife.Goodworksarelikewiseoneoftheendstobeattainedbytheireffectualvocation.“AsHewhichhathcalledyouisholy,”saidtheApostlePeter,“sobeyeholyinallmannerofconversation”(1Peter1:15).

3.Goodworksarealsonecessaryinasmuchastheyareonegreatdesignofthegospel,andoftheordinancesandprovidentialdispensationsoftheLord.Asforthegospel,itis“themysteryofgodliness”(1Timothy3:16),“the doctrine which is according to godliness” (1 Timothy 6:3). Thedoctrine of the gospel is not speculativemerely; it is also transformingandpractical.Itisnotonlytheinstrumentofenlighteningthemind,butalsoofrenovatingthewill,andofrectifyingtheaffectionsofthesoul.InthehandoftheHolySpirit,itisafirewhichpenetrates,warms,softens,quickens,purifies,andcomfortstheheart.Itisalightwhichassimilates(2Corinthians3:18)andtruthwhichsanctifies(John17:17).Itisalso“thelawoftheSpiritoflifeinChristJesus”which,bymakingbelievers“freefromthelawofsinanddeath,”bringsthem“underthelawtoChrist”(1Corinthians9:21).Thedesign,too,oftheordinancesofthegospelisthatsinnersmaybe converted to the love andpractice ofholiness, and thatsaintsmaybeenabledtoaboundmoreandmoreineverygoodwordandwork.This is thedesignlikewiseofallprovidentialdispensations to thechildren of God. If they are favored with prosperity, it is that thegoodness of God may constrain them to “bring forth fruits meet forrepentance”;or, iftheyarevisitedwithadversity, it is“that itmayyieldthepeaceablefruitofrighteousnesstothem”(Hebrews12:11).

4. It is indispensably requisite that believers perform goodworks asexpressionsofgratitude to theirGodandSavior for allHis inestimablebenefits vouchsafed to them.They are bound to alwaysbe grateful andthankful to the Lord for His great goodness to them in creation, inprovidence, and especially in redemption. It isHewhohasmade themand not they themselves. He has preserved them amidst innumerabledangers, and has liberally supplied their various wants. He hasdistinguishedthemfromallothersofthesonsofmenbythegreatnessoftheir privileges and the inestimable value of their enjoyments; by theinnumerable instances of His kindness and the rich abundance of Hisfavors.Hehasalso,intheimmensityofHislove,sentHisonlybegottenSontoredeemthemtoHimselfbyHisblood,andtomeritforthemthefullandendlessfruitionofHimselfinthemansionsofbliss.MoreoverHehassentHisHolySpirittodwell inthem,toapplyredemptiontothem,and, byHis sanctifying and comforting influences, to prepare them foreverygoodworkandadvancethemtothefullenjoymentofeternal life.

Howboundless,then,howinexpressible,isthedebtofadoringgratitudewhich theyowe to theFather, to theSon, and to theHolySpirit!Now,whatdoestheLordrequireoftheminreturnforallHisbenefits?Nothingbutthattheyshould“bereadytoeverygoodwork,”andbe“zealousforgoodworks.”Havingbeenboughtwithapriceofinfinitevalue,theyarenomore theirown,butare indispensablybound toglorifyGod in theirbody and in their spirit, which are His, by a spiritual, universal, andcheerfulobediencetoHim.ItisthewilloftheirsovereignBenefactorthattheyexpress their gratitude toHim for the inestimableblessingsofHisgrace by taking pleasure in keeping all His commandments, and byshowingthemselvespatternsofgoodworks(Titus2:7).

5.Goodworksarenolessnecessaryastheyareourwalkinginthewaywhich leads to heaven. Jesus Christ is the way (John 14:6). Faith andholiness are our walking in Him as the way. This way, accordingly, iscalled“thewayofholiness,”or“theholyway”(Isaiah35:8),inasmuchasnonecanwalkinChristotherthanbyfaith,andbythatholinessofheartandlifewhichis“theobedienceoffaith.”AsnomancanarriveatheavenbutbyChrist,so“withoutholiness,”orwalkinginHim,“nomanshallseetheLord”(Hebrews12:14).Noneisinthewaytoheavenbuthewho,byalifeof faithandthepracticeof thosegoodworkswhicharethe fruitsoffaith, is advancing toward perfection of holiness. It is the orderimmutablyfixedintheeverlastingcovenantthatamanbemadeholyinheartandin lifebeforehe isadmittedtoseeandenjoyGodinHisholyplaceonhigh.Theloveandpracticeofgoodworks,then,inonewhohasanopportunityofperformingthem,arenecessaryasappointedmeansofdisposingorpreparinghimfortheholyenjoymentsandemploymentsoftheheavenlysanctuary.Theredeemed,therefore,whoare inthewaytothecelestial city,arezealous forgoodworksand“fruitful ineverygoodwork”(Colossians1:10).

6.Goodworksarealsoindispensablyrequisiteinordertoevidenceandconfirm the faith of the saints.Wherever a living and a saving faith is,good works are, in every adult believer, the native fruits and properevidencesofit.“Showme,”saidtheApostleJames,“thyfaithwithoutthyworks,andIwillshowtheemyfaithbymyworks”(James2:18).Sincereobedience is the necessary consequence, and therefore a necessary

evidence,of justifying and saving faith.Goodworks areworks of faith,worksperformedinfaith,andproceedingfromitasthelivingprincipleofthem.Whateverseemingevidencesof truefaith, then,amanmayhave,theyareall toberegardedascounterfeitanddelusive ifhedoesnot,atthe same time, love and practice good works. Such works not onlyevidencealivingfaith,buttheyalsoencouragethebelieverresolutelytopersevereinrenewinghisexerciseoffaith;andsotheyprovetobemeansofconfirminghisfaith.

7. Good works are necessary to believers for making their calling andelection sure to them. Although such works afford a man no right toeternal salvation, yet they are an infallible proof to him that he has apersonalinterestinitandasuretidetoit.They,underthewitnessingoftheHolySpirit,supplythebelieverwitharguments,whichnotonlyserveto confirm his assurance of faith, but to increase his assurance ofpersonalinterestinChristandHisgreatsalvation.“Herebywedoknowthat we know Him,” said the beloved disciple, “if we keep Hiscommandments...WhosoeverkeepethHisWord,inhimverilyistheloveofGodperfected;herebyknowwethatweareinHim”(1John2:3,5).Tothe same purpose the Apostle Peter says, “Giving all diligence, add toyour faith, virtue; and to virtue, knowledge; and to knowledge,temperance;andtotemperance,patience;andtopatience,godliness;andto godliness, brotherly kindness; and to brotherly kindness, charity. . .Givediligence tomakeyourcallingandelectionsure; for ifyedo thesethings, ye shall never fall” (1 Peter 1:5-7, 10). Without the diligentperformance of good works, no believer can attain assurance of hispersonal interest in eternal salvation, far less establishment in thatassurance.

8. Good works are indispensably requisite for the maintenance orcontinuanceofpeaceandjoyintheHolyGhost.Thoughsuchworksarenot procuring causes of spiritual peace and joy, yet, as fruits ofrighteousness imputed and fruits of faith, they always accompany thatpeace and joy which issues from the lively exercise of faith (Psalm119:165; 2 Corinthians 1:12). The consolation which flows from thevigorousexerciseofanappropriatingfaith,andfromcheeringdiscoveriesofpersonalinterestinthecovenantofgrace,cannotberetainedwithout

unwearied diligence in the exercise of spiritual graces, and in theperformanceofgoodworks. Ifbelieverswouldknowbyexperience that“wisdom’s ways are ways of pleasantness, and all her paths are peace”(Proverbs3:17);andiftheywouldenjoyacontinuedsenseofredeeminglove, and a sweet foretaste of heavenly felicity; theymust be habituallycarefulnotonlytomaintain,buttoberichingoodworks.

9.GoodworksarenolessneedfulinordertoadornthedoctrineofGodour Savior, and our profession of that holy and heavenly doctrine. TheApostlePaul gave this charge toTitus: “Exhort servants to be obedientunto their own masters, and to please them well in all things; notansweringagain;notpurloining,butshowingallgoodfidelity; thattheymayadorn thedoctrine ofGod our Savior in all things” (Titus 2:9-10).Believers cannot otherwise be a credit to the gospel, and to their holyprofession of it, than by a cheerful and diligent performance of everygoodwork.It isonlyby the loveandpracticeofuniversalholiness thattheycanstrikeaconvictionoftheholiness,excellence,andefficacyofthegospelofGodourSaviorontheconsciencesofhardenedsinnersaroundthem. No other practice than that of good works in all their varietybecomes the gospel of Christ. It is only “the beauty of holiness” that issuitableandornamentaltoHisgloriousgospel.Ifbelievers,then,wouldnot afford occasion to the enemies of theLord Jesus to blasphemeHisgloriousname,tospeakevilofthewayoftruth,andtoconcludethatallwhoprofess faithandholinessarehypocritesand imposters, theymustdiligently follow every goodwork. If, whilemen seek to be justified byChrist, they themselves also are found sinners, this reflects muchdishonor on our greatRedeemer, andmakesHim “theministerof sin”(Galatians2:17).

10.Goodworksarealsorequisitetostopthemouthsofwickedmenandtopreventoffense.“ForsoisthewillofGod,”saidtheapostle,“thatwithwelldoing,yemayput tosilence the ignoranceof foolishmen”(1Peter1:15). They are necessary likewise to gain over unbelievers and otherenemies of the truth, and to recommend faith and holiness to theiresteem.Itis,bythefaithfulandcheerfulperformanceofeverygoodwork,thatbelieverscommendtheLordJesus,andthewayoftruthandholinesstotheconsciencesofallaroundthem.

11. They are necessary,moreover, for the edification and comfort offellow Christians. Our blessed Lord, therefore, gave His disciples thishigh command: “Let your light so shine beforemen that theymay seeyourgoodworks, andglorifyyourFatherwhich is inheaven' (Matthew5:16).And theApostlePaul informed thebelieversatCorinth that theirzeal, in contributing readily and seasonably for the poor saints atJerusalem,hadprovokedmany(2Corinthians9:2).

The same apostle informs us that the doctrines of grace, and the goodworkstowhichtheytend,“aregoodandprofitableuntomen”(Titus3:8).Suchworksarehighlynecessarynotonlyfortheedificationandcomfortof individualbelievers,butalso for thepeace, security, andgloryof theChurch.

12.Finally,goodworksareindispensablyrequisiteforpromotingbeforetheworldthemanifestedgloryofChrist,andofGodinHim.TheApostlePaulprayedforthebelieversatPhilippithattheymightbe“sincere,andwithout offence till the day of Christ; being filled with the fruits ofrighteousness,which are by Jesus Christ, unto the glory and praise ofGod”(Philippians1:10-11).TheLordJesussaidtoHisdisciples,“HereinisMy Father glorified, that ye bearmuch fruit” (John 15:8). Believers,then,mustendeavor,whatevertheydo,to“doalltothegloryofGod”(1Corinthians 10:31).To thispurpose it is requisite that they care for thethings of the Lord, “that they may be holy both in body and spirit,diligentlyfollowingeverygoodwork”(1Corinthians7:34),andthatthey“follownotthatwhichisevil,butthatwhichisgood”(3John11).

These appear to be the leading purposes for which good works arenecessary; and so indispensably requisite are they to subserve thosedesignsthat,accordingtotheorderunalterablyfixedinthecovenantofgrace, it will be impossible for the latter to be attained without theformer.Thoughgoodworks,ashasbeenobserved,arenotnecessaryoutof their proper place, yet, in the place assigned to them and for thepurposes intended to be served by them, they are absolutelyindispensable.Noman canwarrantably conclude that he is instated inthe covenant of grace unless he finds that he is disposed and enableddailytoperformthem.

Section3.TheDesertofGoodWorks

Althoughthegooddispositionsandactionsofonefellowcreaturedeservetobecommendedand,insomecases,toberewardedbyanother,yetnogoodqualitiesorworksofmeremencanmerit the smallestblessingorgoodthingfromtheinfiniteMajestyofheaven.

Withrespecttotheworksofunregeneratepersons,theyaredestituteofeverythingwhichcanrenderanactiongoodandacceptableinthesightof God. They are not done from true faith as a principle (Titus 1:15; 1Timothy1:5;Hebrews11:6),norare theyperformed fromaprincipleoflove(Romans8:7and13:10).Neitheraretheydonebypersonswhoare“accepted in the Beloved” (Ephesians 1:6). They are not performed inobedience to thewill of God expressed inHis holy law (Zechariah 7:5;Romans8:7-8),noraretheydonetoHisgloryasthechiefendofthem.AllunconvertedpersonsaresaidinScripturetobesinnersorworkersofiniquity (Psalms 53:1-4; Romans 3:9-19) and their works, howeveradvantageous many of them may be to themselves or others, are all,notwithstanding,representedassins intheaccountofan infinitelyholyGod(Proverbs21:4; Isaiah 1:13-14), for althoughmanyof themmaybemateriallygood,yetallofthemareformallyevil;andthereforetheyareanabominationtoHim(Proverbs15:8and21:27).Consequently,theverybest works of unregenerate persons, instead of deserving the favor ofGod,deserveHiswrathandcurse,bothinthislifeandinthatwhichistocome.Suchworksdeserveeternaldeath,andcannotsurely,atthesametime,merit eternal life (Romans 6:23); and yet so deplorably ignorantand self-righteous are unregenerate sinners that they all rely, eitherwhollyorpartially,ontheirownworksforatidetothefavorofGod,andeven to endless felicity. Nay, so gross is their ignorance of themselves,andoftherighteouslawofGod,andsoinveterateistheirpride,thattheydepend on such works not only for a title to eternal life, but even forsecurity from that eternal deathwhich is already due to them for theirinnumerablesins,andtowhichtheyarealreadycondemned.

As for thegoodworksof regeneratemen, these also cannotmerit fromthehighandholyOnethesmallestblessing,muchlesseternallife.Sofaras they are spiritually good, they do not, indeed, like the works of theunregenerate, deserve thewrath ofGod; but still theydonotmerit the

smallestfavoratHishand.Meritofcondignity,ormeritstrictlysocalled,necessarily requires that the works which can merit from God such areward aswould, in strict remunerative justice, be a reward of debt beperformedinourownstrength;thattheyaremorethanweowetoGodormore thanHerequires fromus; that theybeat leastabsolutelyperfect,andthatbothinparts,degrees,andcontinuance;thattheirvaluebeequaltothatofthepromisedreward;andthattherewardbe,accordingtothestrictestrulesofjustice,dueforthem.Henceitismanifestthattheverybestworksoftheholiestofmencanmeritnofavor,nobenefitforthematthehandofGod.TheperfectworksofAdamininnocencecouldnotmeritany good thing at the hand of the Lord; much less can the imperfectworksofholymennow.

These works cannot, by their own intrinsic value, merit the smallestblessing from God. For, first, all the performances that are spirituallygoodproceedfromthealmightyagencyoftheSpiritofgraceinbelievers(Philippians2:13;1Corinthians4:7).Second,accordingtothepreceptsofHis holy and righteous law, believers owe perfect and perpetualobediencetotheLord(Romans8:12;Matthew5:48).Third,theverybestof their works in this world are far from being answerable to the highrequirementsof theholy lawofGod (Isaiah64:6;Galatians5:17).And,fourth, their best actions, suppose they were perfect, could bear noproportiontoanydivineblessing,especiallytotheinestimableblessingofeternallife.Theformeraretheworksoffinitecreatures;thelatter,beingendlessfelicity,or theeternalenjoymentofGodandof theLamb, isaninfinite reward (Romans 8:18 and 11:6). It is evident, then, that tobelieversitiswhollyarewardofgrace,andinnodegreearewardofdebt.“ThegiftofGod iseternal life throughJesusChristourLord” (Romans6:23).

Asthegoodworksofbelieverscannot,bytheirownintrinsicvalue,meriteternal life, or even the smallest blessing fromGod, so they cannot, bypaction,procurethesmallestrighteither“to“theoneortotheother.For,first,thelawasaruleoflife,underwhichbelieversare,isaperfectlawofliberty;andthereforeitcannotcontributetooradmitofpactionalmerit.Theman“wholookethintothatperfectlawofliberty,andwhoisadoerof theWord, shall indeed be blessed in his deed”; but he shall not be

blessedforit(1Corinthians9:21;James1:25).Second,thegoodworksofbelievers,duringtheirstateofimperfection,arenevercorrespondent,inaperfectdegree,tothelawasaruleoflife(Matthew22:37-39and5:48;Ecclesiastes 7:20). Third, the principles of faith and unionwith Christ,from which all the good works of believers do flow, imply that theinfinitelyperfectrighteousnessofJesusChristisimputedtothem,whichalonemeritsforthemacompletetitletotheprogressandconsummationofeternallife(2Corinthians5:21;Galatians2:16,20;Romans5:21).Theinfinitely spotless and meritorious righteousness of Christ, therefore,whichisplacedtotheiraccount,aswellastheinfinitegraceofGodwhichabounds toward them, leaves no room for the pactional merit of theirown works (Ephesians 2:7-9; Romans 5:16-19). And, fourth, we readnowhere in Scripture that God ever makes a covenant or pact withbelieversinwhichHepromisestothemeternallife,oreventhesmallestfavor,inconsiderationoftheirownsincereobedience.TheonlycovenantthatHemakeswith them is the covenant of grace, according towhicheveryspiritualandtemporalblessingiswhollyagiftoffreeandsovereigngrace(Ephesians2:8-9).

Thegoodworksofbelievers, then, donot, eitherby their own intrinsicvalueorbypaction,procureforthemarighttothesmallestfavoratthehandofGod,muchlesstoeternallife.Itisonlythesurety-righteousnessofJesusChrist,imputedtothemandreceivedbyfaithalone,thatmeritsandsoprocuresforthemacompletetitletothebeginning,progress,andperfectionofeternallife(Romans5:21).

ItisevidentfromwhathasbeensaidthatChrist,wholivesinbelievers,istheonlysourceofalltheirgoodworks.HavinginregenerationenteredbyHis

Spirit,Hedwellsintheirheartsbyfaithastheonlyfountainofholinessandthesolecauseofgoodworks.Ifadultpersons,then,arevitallyunitedtoChrist,theywillcertainlyberenewedinthespiritoftheirmindsafterHisholy image, andwill performgoodworks as thenecessary fruits ofholinessimplantedintheirhearts.WherevitalunionwithChristis,goodactions,bypersonscapableofthem,willbethecertainconsequence;andwhereitisnot,suchactionscannotbeperformed,anditwillbeinvaintopretendtothepracticeofthem.Alltheperformancesofbelieversthatare

spirituallygoodflowfromChristdwellingintheirheartsbyHisSpiritasaspiritoffaith;andwhateverworksproceednotfromthisprinciplehavenothingmore than themere appearance of goodworks. “WithoutMe,”said our blessed Lord, “ye can do nothing” (John 15:5). No works aregoodandacceptabletoGodbutthosewhichhavetheSpiritofChristfortheirmainprincipleandthegloryofGodfortheirchiefend.Andnomanis “careful tomaintain goodworks” but themanwho has the Spirit ofChristinhim,causinghimtowalkinHisstatutes,tokeepHisjudgments,anddothem(Ezekiel36:27).ItisfromthegraciousworkoftheSpiritofChristinthesaintsthatalltheirgoodworksproceed.IfHedidnotworkintheheart“bothtowillandtodo,”theycouldnotworkinthelife;andifHedidnot “rest upon themas the Spirit of glory and ofGod” (1 Peter4:14),theycouldnotperformasingleactiontothegloryofGod.Theonlyway. then, inwhich eitherministers in the gospel or private Christianscaneffectuallypromotetheinterestofgoodworksamongothersaroundthemisnotonlytoexhibitabrightexampleofthemintheirownconduct,but to endeavor diligently to be instrumental in conducting sinners toJesusChrist,andinteachingthemhowto“walkinHim.”

CanamanperformnogoodworkstillafterheisjustifiedinthesightofGod?Henceitismanifestthattheywhorelyontheirownobedienceforatitle to justification are strangers to good works. Their continued andavowed dependance on their ownworks for a right to justification is asure evidence that they have never performed a single good work; itdemonstratesthemtobetotallydestituteofthat“holinesswithoutwhichnomanshallseetheLord”(Hebrews12:14).Topretendtosanctification,andthentorelyonitforjustification,istoderivethefountainfromthestream, the cause from the effect, and so to invert the order of theblessingsofsalvation.It isnecessarythatoursinsareforgiven,andourpersonsacceptedasrighteous inthesightofGod, inorder toourbeingcapable of yielding the least degree of acceptable obedience toHim.Aslongasamanisnot justified,heisunderthecurseof the law;buthowcan a man who is under the condemning sentence of the law, andconsequently under the dominion of sin, perform good works? TheApostlePaulinformsusthat“asmanyasareoftheworksofthelaw,areunderthecurse”(Galatians3:10).Itisevident,then,thataslongastheyrelyontheirownworksofobediencetothelawforjustification,theyare

utterlyunableeithertoloveorperformthesmallestgoodwork.Itisthedistinguishingpropertyofallgoodworksthattheyareperformedfrom,and not for, justification. Oh, that secure sinners and self-righteousformalists would believe this, and flee speedily to the compassionateSaviorforrighteousnessandstrength!

Thenotionofasinner’s justificationbeforeGodbyhisownworks isanabsurdity; it is contrary not only to Scripture, but to reason. Everycondemnedsinner,beingunder thedominionof sin, is, aswas alreadyobserved, unable to perform the smallest good work; yet he flattershimself either that his ability is so great, or that the conditions of hisjustificationandsalvationaresoeasy,thathecan,especiallywithdivineassistance,fulfill them.“Ifrighteousnesscomethbythe law,thenChristis dead in vain” (Galatians 2:21); and yet, while the self-righteousformalist seeks righteousness by the works of the law, he professes tobelievethatthedeathofChristhassatisfieddivinejusticeforhisoffenses.If righteousness is by the works of the law, then remission of sins isunnecessary (Romans 4:6-7); and yet, while he is establishing his ownrighteousnessforhisjustification,heprofessestoprayforthepardonofallhissins.Heexpectsjustificationforthemeritofhisownworks,and,atthe same time, he professes his belief that they who are justified arejustified by grace. In a word, he professes to believe that good worksfollowjustification,andthat“withoutfaithitisimpossibletopleaseGod”(Hebrews 11:6), and after all, he depends on his own works for hisjustification, as a blessing which he expects will follow them. Ah, howinconsistent,howirrationalistheconductofaself-righteousprofessorofChristianity! How plainly does it appear that his understanding isdarkened, and that he himself is under the dominion of the prince ofdarkness!

ArewenevertoperformgoodworksinordertorecommendourselvestoChrist,ortoaffordusarighttotrust inHim?Thenhowdreadful istheconditionofmultitudesinthevisiblechurch!Therearemany,verymany,alas,who,iftheygrowremissinperformingduties,orfallintoopensins,begintosuspectthatChristwillnotacceptthem!Butwhentheylabortomortifytheirlustsandreformtheirconduct,theythenpresumetohopethatHewillreceive them,and thatGod, forHissake,willaccept them.

Nowwhat is thisbut tohope that theyshallprocure the favorofChristandaninterestinHissalvationbytheirownperformances,andthatHismeritswill render their ownworks so valuable as to recommend themeventotheacceptanceofGod.Theysupposethatiftheythemselvesbutbegin the work of their salvation, they may warrantably trust that theSavior will carry on and finish that work. Thus they proudly andsacrilegiouslypresumetodividetheworkandthehonoroftheirsalvationbetweenChristandthemselves.Thislegaltemperisasureevidencethattheyareunderthedominionofthelawofworks,andthattheyaretotallydestituteofevangelicalholiness.Itisaninfallibleproofthattheyhavenopart in that salvation of the Lord Jesus, the glory of which is to beascribedwhollytoHimself,andtoGodinHim.

Wealso learn fromwhathasbeen advanced that goodworks are to beconsidered as the fruits of a believers being already saved, and, at thesametime,insubordinationtothegloryofGodastheendforwhichheissaved.Theyarethefruitsofhisbeingalreadyinastateofsalvation.“Notbyworksof righteousnesswhichwe have done,” said theApostle Paul,“butaccordingtoHismercyHesavedusbythewashingofregenerationand renewing of the Holy Ghost” (Titus 3:5). Here our apostle arguesagainstsalvationbyourownworksofrighteousnessonthegroundthatourgoodworksarethefruitsoreffectsofsalvationalreadybeguninoursouls.He shows that inherent holiness fromwhich all our goodworksspringisanessentialpartofoursalvation;for,hesaysthatwearesavedbythewashingofregenerationandrenewingoftheHolyGhost.Holinessof heart, then, is a necessary part of salvation by Jesus Christ; andholiness of life, or our being careful to maintain good works, is thenecessaryfruitspringingfromthatsalvation(Luke1:74-75).Goodworksarealsotheendforwhichbelieversaresaved.Theyare“createdinChristJesus unto good works” (Ephesians 2:10). The great end, insubordinationtothegloryofredeeminggrace,forwhichtheyhavebeensavedorcreatedinChristJesusisthattheymightperformandpersevereinthepracticeofallgoodworks.Suchworks,then,aresofarfrombeinggroundsof title to salvation that theyare the fruits,or consequencesofbeingalreadyinastateofsalvation.Truesaintsareactually,thoughnotcompletely,saved—andtheirfruitsofrighteousnessaretheevidenceofit.Theyarenotsavedbytheirgoodworks,buttheyaresavedtothem;nor

aretheysanctifiedinordertobejustified,butarejustifiedinordertobesanctified.

The readermayhence learnhow tounderstandaright thisproposition:“Goodworksarenecessarytosalvation.”Ifthetermsalvationis,bysome,and that without any warrant from the Scriptures, restricted to theperfectblessednessof saints inheaven, thengoodworks, in thecaseofpersons capable of them, are necessary to or toward salvation. Theynecessarily exist before it, not indeed as procuring causes or federalconditions, butmerely as antecedents of it. They must of necessity gobefore it inasmuchas thatwhich,according to thecovenantofgrace, isfirstimpartedtothespiritualseedofChristmustwithitsgenuineeffectsprecede that which is last of all, conferred on them. Personal andprogressive holiness is necessary to perfect holiness; and happinessbegun is requisite tohappinessconsummated.At the same time, Idarenotsay thatholinesseitherofheartorof life isnecessary toprocureorobtain the felicity of heaven. But if theword “salvation” is taken in itslargeand scriptural sense, as comprehensivebothof a stateof grace intime, and of a state of glory in eternity, then goodworks are, properlyspeaking,notnecessary to it,butnecessary in it.As imperfect, theyareindispensably requisite in a state of grace; and as perfect, they arenecessaryinastateofglory.Theyareneedfulinprogressiveaswellasinperfectsalvation.Theyare indispensablyrequisite ineveryadultpersonwhoisjustifiedandsaved.Thattheterm“salvation”oughttobetakeninthiscomprehensivemeaningisevidentfromthis,amongotherpassagesofScripture:“Iendureall things for theelect’s sake, that theymayalsoobtain the salvation which is in Christ Jesus, with eternal glory” (2Timothy 2:10). Here the salvation which is in Christ Jesus isdistinguishedfrometernalglory.

Whathasbeenadvancedmayserve toshowus thedifference,orrathertheopposition,betweena rewardofdebt anda rewardof grace. In thelaw of works, eternal life is promised to the man who yields perfectobedience. If man had yielded this obedience, that would have been areward of debt (Romans 4:4), a recompense due by stipulation for thework done. In the gospel, the reward of eternal life is promised to theobedient believer not for his good works, but considered as united to

Christinwhomhehasrighteousnessforhisjustification,andinwhomallthepromisesofGodare “yea”and “amen.”This is, indeed,a rewardofdebt to Christ, to whom the believer is united, and in whom he isjustified;butitisarewardofinfinitelyfreegracetothebelieverhimself.It cannot be a reward of debt to the believer and at the same time toChrist.Arewardofdebtispromisedtotheactorwork;butarewardofgraceispromisedonlytotheagentorworker.Theformerisadjudgedasarecompensefortheworkperformed:thelatterisawardedinandafterthework.Iftherewardisgiventoamanforhisworksofobedience,thenitisnotofgrace,otherwiseworkisnomorework;butifitisgivenhimofgrace, then it is not for his works, otherwise grace is no more grace(Romans11:6).Iftherewardcorrespondedtotheexactvalueoftheworkdone,andifitfolloweduponworktowhichmanwasnotbound,orwhichwas more than he owed to God, and which he performed in his ownstrength, independent of God, then it would be a recompense strictlymeritedbyhim, and sowould, in thehighest sense of thephrase, be areward of debt to him. Or even if the value of the work done bore noproportion to that of the reward, and though it were work whichmanpreviously owed to God, and which he performed in strength receivedfrom Him, yet, if God had made a covenant with man in which Hepromisedtohimtherewardofeternallifefortheperfectperformanceofthatwork, theneternal lifewouldbearewardofpactionaldebt tomanuponhiscompleteperformanceofthework.Ontheotherhand,whentherewardisgiven,notaccordingtotheintrinsicworth,butaccordingtothespiritualnatureorqualityofthework,andoftheworkasalreadyduetotheLord;andwhenitisconferrednotinconsiderationoftheworkdone,but because of the free favor of God to the believer who has done thework,itisinthatcasearewardofgrace.AlthougheternallifeisgiventothetrueChristiannotasarecompenseforhisgoodworks,butonlyasagiftof infinitelyfreegrace,yet, intheScriptures, it iscalledarewardtohimbecauseitisconferredonhiminandafterhisworks.

While the gospel teaches us that good works are unnecessary to thejustificationofasinnerbeforeGod, itaffirmsthattheyarenecessary inthelifeofasaint.It,indeed,excludesthemfrombeingfederalconditionsorprocuringcausesofsalvation;butitincludestheminsalvationbothaspartsandasconsequencesofit.Wearenotsavedonthegroundofthem;

butwearecarefultomaintainthembecausewearesaved,and“savedbygrace through faith.” The grace ofGod exhibited in the glorious gospelenablesaswellasteachesus“todenyungodlinessandworldlylusts,andto livesoberly,righteouslyandgodly, inthispresentworld”(Titus2:11-12); nor have we truly discerned or received that grace which bringssalvationifithasnoteffectuallytaughtandenabledustodoso.

Reader, let itbeyourdiligentendeavor to trustatall times in theLordJesus, for thatgreat salvationwhichHehasbroughtnear toyou in theoffersandpromisesof thegloriousgospel,and to trust inHimfor it inorderthatyoumaytherebybeenabledtoperformgoodworks.Youcando nothing that is spiritually good unless you trust and pray daily forgracetoenableyou.Letthe life, then,whichyoulive intheflesh,bebythefaithoftheSonofGod;andinthiswayyoushallsodietothelawinits federal form as to live unto God. Rely on His consummaterighteousness, andon thatonly, for all your tide to salvation; trustHisoverflowing fullness for all supplies of grace necessary to make youadvancedailyintheloveandpracticeofeverygoodwork.

Faith in theadorableRedeemer is the first act of acceptable obedience,andtherootofallotherspiritualgraces.ImplantedbytheHolySpiritinthe heart, it is the principle and primary means of that evangelical“holiness without which no man shall see the Lord” (Hebrews 12:14).Trust,then,andtrustwithallyourheartinthecompassionateSaviorforjustificationbyHis spotless righteousness,and for sanctificationbyHisHolySpirit.CometotheLordJesusand,uponthewarrantaffordedyouby the unlimited offers and calls of His glorious gospel, place theconfidenceofyourheartinHimforthatholinesswhichisthebeginningand the very essence of salvation by Him. Instead of being the properconditionofsalvation,thisissalvationitself.

Thus, by grace derived fromHis fullness, you shall become “zealous ofgood works”—zealous for performing them, and equally zealous forplacing no dependance on them for a title to divine favor. And so youshall“befilledwiththosefruitsofrighteousness,whicharebyHim,untothe glory and praise of God” (Philippians 1:11). United by faith to thesecondAdamasyourHeadofrighteousnessandlife,youshalllivealifeof progressive obedience in time, and of perfect obedience through

eternity. Oh, be persuaded that union and communion with Christ asyourrighteousnessandstrengthareindispensablyrequisitetoyourbeingcapableofperforming suchworks aswill be good and acceptable to aninfinitelyholyGod.Youyourselfmust,inunionwithChrist,beacceptedasrighteous,andhavearighttoeternallife,beforeanyofyourworkscanbeacceptedassincere.ThegreatRedeemerisinthegospelfreelyofferedtoyouthatyoumayhaveawarrantsotobelieveinHimastobeunitedtoHim;anditistoyourperilifyourejectthegraciousoffer.Donotsay,“Icannot believe inHim, andwhy should I be doomed tomore dreadfuldestruction fornotdoingwhat I cannotdo?”You cannotbelieve in theSavior because you will not; just as Joseph’s brethren could not speakpeaceably to him because they hated him. Were you really willing tobelieve in Christ and yet were not able, you could not be an object ofblame.Butitisquitethereversewithsinners:theyarenotablebecausethey are not willing (John 5:40), and they are not willing to come toChrist because their carnalmind is enmity against Him (Romans 8:7).Theirinabilityismoraland,therefore,sinfulimpotence.Nothingrendersthemunwillingbutthesinthatreignsinthem.Ifyouarewillingtocometo theSavior, youwill, in the same proportion, be able.No sinnerwaseverwillingtocometoHimandyetwasnotable.Inorder,then,thatyoumay be made willing to come, you ought, without delay, to trust andplead this absolute promise which, in and with Christ Himself, isgraciously offered to you: “Iwill take away the stony heart out of yourflesh,andIwillgiveyouanheartofflesh”(Ezekiel36:26),andalsothisone:“InHisnameshalltheGentilestrust”(Matthew12:21).

IfChrististhewaytoGodandtoglory,andifHeisthewayofholiness,ortheholyway,thenyouwhohavebelievedthroughgraceoughttotakeheed that you walk constantly in that way. “As you have, therefore,received Christ Jesus the Lord, so walk in Him” (Colossians 2:6). InunionwithHim,goforwarddailyintheexerciseoffaithandlove,andinthepracticeofholiness.DependingonHis graceand strength, advancewith holy diligence and with increasing ardor in the daily practice ofthose good works which are works of faith and labors of love. Makeconstant progress in your exercise of faith, and by sanctifying andcomforting influences from the fullness of Christ, walk on withcheerfulness and resolution in Him as your way to the perfection of

holinessandofhappiness.

To walk in Christ is, in consequence of union with Him, and bycommunicationsofgracefromHim,towalkintheunweariedexerciseoftrusting and hoping in Him; to “walk in His commandments” (2Chronicles 17:4),and towalk in the loveandpracticeofall goodworks(Ephesians2:10).Having,then,becomedeadtothelawasacovenantbythebodyofChrist,applyandtrustthepromisesofHisgospel;andinthefaithofthepromises,walkinallthecommandmentsofHislawasarule.InthehumbleconfidencethatHeperformsthepromisesofHisgloriousgospel toyou,andso“worketh inyouboth towill and todo,”keep thecommandmentsofHisholylaw.Keepthemdiligently,andwhateveryoudoinwordorindeed,doallinHisname,andtothegloryofGodinHim.Thus shall you “walkworthy of the vocationwherewith you are called”(Ephesians4:1),and“worthyoftheLorduntoallpleasing,beingfruitfulin every good work” (Colossians 1:10). Thus you shall both adorn thegospelofGodyourSaviorinallthings,andhonorHisrighteouslaw.

Oh, believer, much depends on your behavior! The men of the worldaroundyouwillalwaysbereadytospyouteveryblemishinyourconduct,inordertojustifytheircontemptofyouandtheirdisapprobationofyoursentiments.Othersmaycommitmanysinsandescapecensure;butifyoudo anythingwrong, or discover inconsistency even in a single instance,every mouth will be open—not against you merely, but against yourprinciples, andallwhoprofess them.Takeheed, then, that yougivenooccasiontotheenemiesoftheLordtospeakreproachfully;butrather,oneveryoccasion,study“withwell-doing,toputtosilencetheignoranceoffoolishmen”(1Peter2:15).Youareoneofthechildrenoflight:“Letthenyourlightsoshinebeforemen,thattheymayseeyourgoodworks,andglorifyyourFatherwhoisinheaven'(Matthew5:16).

Inconclusion,fromwhathasbeensaidwemayseehowgoodworksarerelatedboth to the lawand the gospel. Four things are to be remarkedconcerning such works: obligation to them, assistance in them,acceptance of them, and reward according to them. The first proceedsfromthelawasaruleofdutyinthehandoftheMediator;andtheotherthreeproceed fromthegospel in its strictacceptance.Theobligation toperform them arises from the sovereign authority of God our Savior

revealed in the law; assistance in performing them is afforded by Hisstrength,promisedinthegospel:theacceptanceofthemflowsfromHisrighteousness, revealed and offered in the gospel; and the rewardaccording to them proceeds from His boundless grace, displayed andtenderedalsointhegospel.

Muchmore,therefore,isrequisitetotheperformanceofgoodworksthanmerely to know that they are enjoined in the law. That, indeed, isrequisitetotherightperformanceofthem;butitisfarfrombeingallthatisneedful.

Manythinkitsufficientforthemonlytoknowtheirduty:andnosoonerdo they seem to themselves to know it than they immediately andinconsideratelyattempttheperformanceofit.ButalltheywhohavethespiritofwisdomandrevelationintheknowledgeofJesusChrist,andsoaremadewiseunto salvation through faithwhich is inHim,know thatmuchmoreisrequisitetotherightperformanceevenofthesmallestdutythan to know that it is commanded in the law. They not only look,therefore,tothelawasaruleforauthoritytoobligethemtothepracticeofgoodworks,aswellasfordirectioninperformingthem,buttheylookalsotothegospel,andtotheSaviorofferedinit,forstrengthtoperformthem, formerit to render them acceptable toGod, and for a reward ofgracetocrownthem.IfthetrueChristian,then,wouldbereadytoeverygoodwork,hemustbeexcitedandresolvednotonlytoreceivethelawofChristashisruleofdirection,but tobelievewithapplicationtohimselfthegospelofChrist,and,inbelievingit,totrustwithfirmconfidence inHim for assistance, acceptance, and a gracious reward. Thus hewill beenabled,whilehesojournsinthisvalleyoftears,toserveGodacceptably;andatlengthhewillbegraciouslyrewardedwiththeinexpressiblehonorofservingaswellasenjoyingGodandtheLambforeverandeverintheholyplaceonhigh.There,HisservantsshallserveHim,andtheyshallseeHisface.

Itisnotheremeantthatbelieversneednotregardwithholyadmirationand gratitude the grace manifested in the promise of the covenant ofworks; nor, that they need not regardwith holy awe the terriblewrathrevealed in the threatening of that broken covenant, but only that theyneednot,andshouldnot,haverespect to them,or take theminto their

viewasmotivestoliveuntoGodortoobeythelawasaruleoflife.