consideration, that they were agreeable to the dictates of right reason, or were ratified again by Christ, but that they were thus formerly published and written by God. Nay, Eph. vi. 2. the apostle not only insists on the promise that was annexed to the fifth commandment, but also on the order of the precepts, recommending honor or regard to parents from this argument, that this is the first commandment with promise. But if the decalogue, as it was formerly delivered to the church of Israel, did not concern Christians, that argument of the apostle (which be it far from us to say) would have no force with Christians.

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XXXVII. Finally, if the decalogue, as it was formerly given to the church, was not now binding on the same; it must necessarily have been revoked by God, and abrogated by Christ: both which is absurd. who will be so bold, as to suppose God to speak in this manner: "It is indeed my will, that you observe those natural precepts, which I formerly commanded the Israelites in the law, that was published with such solemnity; but, for the future, I will not have you bound to these, because of my command, but because nature requires it." And why. should Christ abrogate the precepts given to the church of Israel, in order directly to give the very same precepts again to the Christian church? Not to say, that there is not the least sign of any such abrogation in the sacred writings.

XXXVIII. However, we do not refuse, that the law of the covenant of works was abolished by Christ in its federal consideration. 1. As to its rigour, which required of man himself an obedience in every part and degree perfect, as the condition of justification, and that without any promise of the Spirit and of sanctifying grace. 2. As to the curse, which it threatens against all who deviate from it in the least. And in this sense

Paul says, that we are not under the law, but under grace, Rom. vi. 14. though as to its normal relation, or as it is the rule of life and manners, it was not even for a moment abrogated or abolished by Christ. Do we then make void the law through faith? God forbid; yea we establish the law, Rom. iii. 31. In that respect Christians are no less under the decalogue, than the Jews were formerly: and that not only, because the precepts of it are just and holy, but also because they are commandments, which were formerly promulgated with so much majesty and pomp: or, which is almost the very same thing, not only on account of the doctrine they contain, but also of the authority of the supreme Governor.

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XXXIX. Let us now consider the use of this law in

ages of the world: and this may be considered either absolutely and in itself, or relatively, with respect to a certain condition or state of man. In itself, the law is, 1. A representation of true virtue, a delineation of internal and external goodness, and a copy of that holiness which is worthy of God. 2. A demonstration of the way in which a rational creature can come to have glorious communion with God: which if a man do, he shall live in them, Lev. xviii. 5. The commandment which was ordained to life, Rom. vii. 10. None attains to life but by this law, which must be fulfilled either by man himself, or a surety for him. 3. A command of the supreme Ruler, binding every one to obedience, under the threatening of eternal death, Lev. xviii. 2, 3, 4. Deut. xxvii. 26.

XL. The state of man, to which the law has its peculiar relations, is threefold; viz. his first, his fallen, and his restored state. In his first state, it was to man, 1. The rule of his nature, and of all his action; to which he willingly, and with the greatest complacency

of soul, conformed himself. 2. The most excellent beautiful ornament of man, as stamped and impressed by the creating hand of God on his mind. 3. The condition of the covenant of works, which man himself was to perform in order to obtain consummate bliss and happiness.

XLI. In his fallen state, it serves, 1. To discover and convince man of his sin, Rom. iii. 20. By the law is the knowledge of sin. And the precepts of the law do this two ways. First, as in a mirror, they discover to man the vileness both of his life and actions, Jam. i. 23. Then by its irritating power, whereby, on account of human depravity, they stir up sin, which otherwise lay dormant; so that, like one galled by a bridle, the more strictly sin is prohibited and restrained, the more vehemently it resists and makes opposition, every thing that would keep it under being offensive to it. The apostle excellently illustrates this, Rom. vii. 7, 13. 2. To denounce the curse against man; which it does by its comminations: Now we know, that what things soever the law saith, it saith to them who are under the law; that mouth may every be stopped, and all the world may become guilty before God, Rom. iii. 19. 3. To be a restraint upon men, and bring them to some external honest deportment, in order to preserve civil government, and prevent the destruction of mankind by adulteries, rapines, oppressions, and the like hainous crimes. The apostle seems particularly to intimate this office of the law, 1 Tim. i. 9. when he says, that the law is not made for a righteous man, but for the laceless and disobedient, for the ungodly and for sinners, &c. For he shews, that it is a curb to those prevailing lusts of the flesh, which otherwise would be immoderately extravagant. 4. To bring sinners to Christ: For Christ is the end of the law for righteousness to every one that be

lieveth, Rom. x. 4. The law was our schoolmaster to bring us to Christ, Gal. iii. 24. This is not only true of the ceremonial, but also of the law of the decalogue, which brings to Christ these two ways: first, as it really keeps an elect person, while in an unconverted state, in some measure, in the way of his duty, that he may not obstinately neglect all concern for righteousness and his soul. For where the Spirit of God does not yet bear rule, sinful lusts break forth there, in such a manner, that the soul which is obnoxious to them, is in danger of sinking into forgetfulness and contempt of God and they would actually do this, did not the Lord put a bar thereto by this remedy of his law. But principally the law brings to Christ, as it strips man of all confidence in his own goodness and righteousness, and, by an acknowledgment of his misery, deeply humbles him, that so he may be thus prepared to endeavour after what before he thought he did not stand in need of.

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XLII. In the state of restoration it teacheth believers, 1. How perfect the obedience was, which Christ. performed for them, and how much they are under obligations to him, since he, who was Lord of the law, subjected himself to it for them, not only to obey its precepts, but to endure the curse, that he might redeem them from the law, Gal. iv. 4, 5. 2. At what distance they still are from that perfection of holiness, which the law requires; in order the better to bring them to humility, and to a denial of all self-righteousness, Phil. iii. 8, 9. and a longing after a blessed perfection, Rom. vii. 24. 3. What is the rule of their gratitude, and the mark at which they ought to aim, Phil. iii. 12. 1 Tim. i. 5. 4. and lastly, It bears witness to, approves and commends, the beginnings of sanctification, and comforts those as being true Israelites, who delight in the law of God after the inward man. The law does this,

not from its own authority, which can admit of nothing but what is perfectly holy, and condemns every thing that is stained but with the least spot; but from the authority of the grace of Christ, to whom it is now subservient, and at whose command it commends even the imperfect works of believers, declares them to be sincere, and so far approves of them as conformable to itself; and in that sense the righteousness of the law is fulfilled in those who walk not after the flesh, but after the Spirit, Rom. viii. 4.

XLIII. Upon these ten words or commandments God entered into a covenant with Israel; The Lord our God made a covenant with us in Horeb, Deut. v. 2. So that the ten words are called the words of the covenant, Exod. xxxiv. 28. and the covenant itself, Deut. iv. 13. nay the tables, on which they were written, are called the tables of the covenant, Deut. ix. 9. The plan of this covenant is that contract which God entered into with Israel, a little before the law was given, Exod. xix. 5, 6, 8. Its solemn ratification was made by those signs which are recorded, Exod. xxiv. 3. seq.

XLIV. The stipulation on the part of God was published in these words, Exod. xix. 5, 6. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. We are not to think, that God, by these words, required Israel to perform perfect obedience in all parts and degrees, as the condition of the covenant. For, in that case, the whole of this proposal would be nothing, but an intimation of an inevitable curse; seeing it is absolutely impossible for sinful man to give such a perfect observance, even though he is regenerated and sanctified. VOL. III.

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