The law is indeed a sad song and lamentation, it surpasses all the complaints and lamentations among men. Ye know the voice in which it was given at Sinai. It was delivered with great thunders, great terrors accompanied it. The law is a voice of words and thunder, which made these that heard it entreat that it should not be spoken to them any more; for they could not endure the word that was commanded, Heb. xii. 18, 19. Ye would think if they were holy men, they would not be afraid of it, but so terrible was that sight, and that voice, that it even made holy Moses himself exceedingly fear and quake. It made a great host, more numerous than all the inhabitants of Scotland, to tremble exceedingly. And why was it so sad and terrible? Even because it was a law that publishes transgression, for "by the law is the knowledge of sin." If there were no fear of judgment and wrath, yet I am sure there is none that can reasonably consider that excellent estate in which he was once, that throne of eminency above the creatures, that height of dignity in conformity and likeness to God, that incomparable happiness of communion with the supreme Fountain of life; none I say, none can duly ponder these things, but they will think sin to be the greatest misery of mankind. They must be affected with the sense of that inestimable treasure they lost. And how sad a consideration is it to view that cloud of beastly lusts, of flesh and earth, that was interposed between the Sun of righteousness, and our souls, which hath made this perpetual eclipse, this eternal night and darkness! How sad is it to look upon our ruin, and compare it with that stately edifice of innocent Adam! How are we fallen from the height of our excellency, and made lower than the beasts, when we were once but a little lower than the angels! But then if ye shall consider all that followed upon this the innumerable abominations of men, so contrary to that holy law and God's holiness, that hath flowed from this corrupt fountain, and hath defiled so many generations of men, that they are all bruises and putrified sores, and in nothing sound from the head to the foot,—the soul within becomes the sink of all pollution, the members without the conduits it runs through, and weapons of unrighteousness against our Maker. And what a consideration is this alone, how vile and ugly doth that holy and spiritual law make the most refined and polished civilian? He that hath poorest naturals,(456) most extracted from the dregs of the multitude, oh how abominable will he appear in this glass, in this perfect law of liberty! So that men would despise themselves, and repent in dust and ashes, if once they did see their own likeness. Ye would run from yourselves as children that have been taken up with their own beauty, but are spoiled with the small pox. Let them look unto a glass, and it will almost make them mad. But if we shall stay, and hear out the trumpet which sounds louder and louder, there will be yet more reason of trembling. For it becomes a voice publishing judgment and wrath, for therein is the wrath of God "revealed from heaven, against all ungodliness and unrighteousness of men," Rom. i. 18. It speaks much of all men's sins "that every mouth may be stopped," but the voice waxed louder and louder, the spring grows still sadder, that "all the world may become guilty before God," Rom. iii. 19. It publishes first the command, and then follows the sad and weighty curse of God. "Cursed is every one that abides not in all things which are written in the law," (Gal. iii. 10) as many curses as breaches of the law. And what a dreadful song is this! Ye shall be punished with everlasting destruction, from the presence of the Lord, and the glory of his power? If he had said, ye shall be eternally banished from God, what an incomparable loss had this been? Men would lead an unpleasant life, who had fallen from the expectation of an earthly kingdom, but what shall it be to fall from the expectation of a heavenly kingdom? But when withal there is an eternal pain with that eternal loss, and an incomparable pain with incomparable loss, everlasting destruction from God's presence, joined with this, always to be destroyed, and never to be made an end of! It is the comfort of bodily torments, and even of death itself, that it shall be quickly gone, and the destruction ends in the destruction of the body, and so there is no more pain. But here is an eternal destruction,—not a dying, and then a death, but an eternal dying without tasting death. Now consider (if ye can indeed think) what it is to have a law of enmity, and a hand writing of ordinances against us, as many curses written up in God's register against us, as there were transgressions of the law multiplied and God himself engaged to be against us, to have no mercy on us, and not to spare us! Could any heart endure, or any hands be strong, if they would duly apprehend this? Would the denunciation of war, the publishing of affliction, the sentence of earthly judges, would they once be remembered beside this? If ye would imagine all the torments and rackings that have been found out by the most cruel tyrants against men, all to be centred in one, and all the grief and pain of these who have died terrible deaths, to be joined in one, what would it be to this! It would be but as a drop of that wrath and vexation that wicked souls find in hell, and are drowned into, and that everlastingly without end.

But we must not dwell always at mount Sinai. We are called to mount Zion, the city of the living God, to hear a sweet and calm voice of peace, to hear the sweet and pleasant songs of the sweet Psalmist of Israel, and of our glorious Peacemaker, Christ Jesus, the desire of all nations, and the blessing of all the families of the earth. His song is a joyful sound, and blessed are they that hear it. I am come, says Christ, "to seek and to save that which was lost." I am come to save sinners, and the chief of sinners. Let all these who find their spirits saddened by the terrible law, or who find themselves accursed from the Lord, and cannot be justified by the law of Moses, come unto me. Cast your souls upon me, and ye shall find ease to them. Are ye pressed under the heavy burden of sin and wrath? Come unto me, and I will give you ease. Put it over upon me. Do ye think yourselves not wearied nor burdened enough, and yet ye would be quit of sin and misery? Do your souls desire to embrace this salvation? Come unto me, and I will not cast you out. Whoever comes, on whatsoever terms, in whatsoever condition, I will in no case cast you out. Do not suppose cases to exclude yourselves. I know no case. Ye who cannot be justified by the law of Moses, come unto me, and ye shall be justified "from all things from which ye could not be justified by the law of Moses." Ye who have no righteousness of your own, and see the righteousness of God revealed with wrath against you, now come to me, I have a righteousness of God, beside the law, and will reveal it to you. Ye have a band of enmity, and handwriting of ordinances against you, but come unto me, for I have cancelled it in the cross, and slain the enmity, so it shall never do you any harm. In a word, this is the messenger whose feet are beautiful, that publishes glad tidings of peace. This is the Mediator, who reconciles us unto God. The whole gospel and covenant of grace is a bundle of precious promises. It is a set of pleasant melodious songs, that may accompany us through our wearisome pilgrimage, and refresh us till we come unto the city, where we shall all sing the song of the Lamb. What a song is liberty to captives and prisoners, light to them that sit in darkness, opening of the eyes to the blind, gladness of spirit to those who are heavy in spirit! Ye would all think salvation and remission of sins a sweet song. But if ye would discern it, ye would find nothing sweeter in the gospel than this redemption from all iniquity, from sin itself, and from all kind of misery. How lovely and pleasant a thing is that! When Christ hath piped unto you the remission of all sins in his own blood, then he plays the most sweet spring, the renunciation of sin, and dying to this world, by his death and resurrection. Many listen to the song of justification, but they will not abide to hear out all the song. He is our sanctification and redemption, as well as our righteousness. Always to whomsoever he is pleasant, when he puts his yoke upon them, he will be more pleasant in bearing it. Whosoever gladly hears Jesus singing of righteousness and holiness, they shall also hear him sing of glory and happiness. Those who dance at the springs of righteousness and sanctification, what an eternal triumph and exultation waits on them, when he is singing the song of complete redemption!

Are these things so? Is this the law, and this the gospel? Do they daily sound in our ears, and what entertainment, I pray you, do they get from this generation? Indeed, Christ's complaint hath place here, whereunto shall our generation be likened? For he hath lamented to us and we have not mourned; he hath piped to us, and we have not danced. We will neither be made glad nor sad by these things. How long hath the word of the Lord been preached unto you, and whose heart trembled at it? Shall the lion roar, and the beasts of the field not be afraid? The lion hath roared often to us. God hath spoken often, who will not fear? And yet who doth fear? Shall a trumpet be blown in the city, in congregations every day, that terrible trumpet of Mount Sinai that proclaims war between God and men, and yet will not the people be afraid? Amos iii. 6, 8. Have not every one of you heard your transgressions told you? Are ye not guilty of all the breaches of God's holy law? Hath not the curse been pronounced against you for these, and yet who believes the report? Ye will not do so much as to sit down and examine your own guiltiness, till your mouth be stopped and till ye put it in the dust before God's justice. And when we speak of hell unto you, and of the curses of God passed upon all men, you bless yourselves in your own eyes, saying, peace, peace, even though ye walk in the imagination of your own hearts, add sin to sin, and "drunkenness to thirst," Deut. xxix. 20. Now, when all this is told you, that many shall be condemned and few saved, and that God is righteous to execute judgment and render vengeance on you, ye say within yourselves, For God's sake, is all this true? But where is the mourning at his lamentations, when there is no feeling or believing them to be true? Your minds are not convinced of the law of God, and how shall your hearts be moved? Christ Jesus laments unto you, as he wept over Jerusalem, "How often would I have gathered thee, and thou wouldst not!" What means he? Certainly, he would have you to sympathize with your own condition. When he that is in himself blessed, and needs not us, is so affected with our misery, how should we sympathize with our own misery! God seems to be affected with it, though there be no shadow of turning in him. Yet he clothes his words with such affections, "Why will ye die?" "O that my people had hearkened unto me!" He sounds the proclamation before the stroke, if it be possible to move you to some sense of your condition, that concerns you most nearly. Yet who judges himself that he may not be judged? The ministers of the Lord, or Christians, may put to their ear, and hearken to men in their retiring places, but who repents in dust and ashes, and says, "What have I done?" Jer. viii. 6. But every man goes on in his course without stop. The word ye hear on the Sabbath day against your drunkenness, your oppressions, your covetousness, your formality, &c., it doth not lay any bands on you to keep you from these things. Long may we hearken to you in secret, ere we hear many of you mourn for these things, or turn from them. Where is he that is afraid of the wrath of God, though it be often denounced against him? Do not men sleep over their time, and dream of escaping from it? Every man hath a refuge of lies he trusts in, and will not forsake his sins.

Again, on the other hand, whose heart rejoices within them to hear the joyful sound? Because men do not receive the law, and mourn when he laments, they cannot receive the gospel. It cannot be glad news to any but the soul that receives sad tidings, the sentence of death in its bosom. Therefore Christ Jesus is daily offered and as often despised, as a thing of nought, and of no value. Ye hear every day of deliverance from eternal wrath, and a kingdom purchased unto you, and ye are no more affected, than if we came and told you stories of some Spanish conquest, that belonged not unto you. Would not the ears and hearts of some men be more tickled with idle and unprofitable tales, that are for no purpose but driving away the present time, than they are with this everlasting salvation? Some men have more pleasure to read an idle book, than to search the holy scriptures, though in them this inestimable jewel of eternal life be hid. The vain things of this present world have a voice unto you of pleasure, and profit, and credit. They will pipe unto you, and ye will listen unto their sound, but ye know not that the dead are there, and that it is the way to the chambers of hell. These indeed are Sirens(457) that entice passengers by the way with their sweet songs, and having allured them to follow, lead them to perishing. Here is the voice that is come down from heaven, the "Word that was with God," and he is "the way, the truth, and the life." He is gone before you, and undertakes to guide you. He comes and calls upon simple men. The Father's Wisdom calls the simple ones to understand wisdom, to find life and peace. Will ye then so far wrong your own souls as to refuse it? And yet the most part are so busied with this world and their own lusts, that the sweetest and pleasantest offers in the gospel sound not so sweet unto them as the clink of their money, or the sound of oil and wine in a cup. Any musician would affect them more than the sweet singer of Israel, the anointed of the God of Jacob. Always(458) these souls that have mourned and danced according to Christ's motions, and whose hearts have exulted within them at the message and word of reconciliation,—blessed are ye. Ye are of another generation, children of wisdom, ye who desire to hear his voice. "Let me hear thy voice." O thou that dwellest in the gardens, the companions hear thy voice, "for thy voice is sweet, and thy countenance is comely." If this be the voice of thy heart, blessed art thou. Thou mayest indeed dance, who hath rejoiced in his salvation, or who hath mourned at his lamentation, thy dancing is but yet coming, for his piping is but yet coming. When all the companies of wisdom's children shall be gathered together in that general assembly of the first born, Christ Jesus, the head of all principalities, and in special the head of the body the church, shall lead the ring, and there shall be eternal praises and songs of those that follow the Lamb. They shall echo into him, who shall begin that song of the hallelujah, Salvation, blessing, honour, glory, and power to the Lamb, &c.

Now, whereunto shall this generation be likened, that are not affected with these things? What strange stupidity and senselessness is it, that men are not affected with things of so great and so near concernment? It would require the art of men to express the obstinacy of some Christian professors, or rather a pen steeped in hell. He would be thought unnatural that would not grieve at his friend's death or loss. And what shall they be called that will not sympathize with themselves, that is, their souls? If we speak to you of corporal calamities, and ye could not be moved, it were great stupidity. But what stupidity is it, that men will not consider their own souls? What shall ye profit, if ye lose your precious souls, and be cast away? It is the greatest loss that is told you, and the greatest gain. Your affections are moved with perishing things, every thing puts them up or down, and casts the balance with you. What deep ignorance and inconsideration is it, that ye who can mourn for loss of goods, of children, of health, of friends, that ye cannot be moved to sorrow for the sin of your soul, for the eternal loss of your soul! Other sorrows cannot profit you, but this is the only profitable mourning. If ye were told your sin and misery, to make you despair and mourn eternally, ye had some excuse to delay, and forget it as long as ye can. But when all this is told you, that you may escape from it, will ye not consider it? When ye are desired to mourn, that ye may be comforted for ever, will ye not mourn? We would have you to anticipate the day of judgment, that ye may judge yourselves, and then ye shall not be judged. What folly and madness is this to delay it till endless, irremediless mourning come, a day that hath no light mixed with darkness! Those that now mourn at that law, and for their sin, and dance at the promises of the gospel, may well be called children of wisdom, and O how may this generation be said to be begotten of foolishness, as their father, and wildness, as their mother! For is there any such folly as this, to lose a man's self absolutely and irrecoverably, for that which they cannot have always? Is there any such folly as to refuse this healing medicine, for the little bitterness which is in it, and then to incur eternal death?

Now what should we do then? What doth the word of God call you to do? This is it, to mourn and rejoice, and this is to justify wisdom. These two are the pulse of a Christian. According as he finds his grief and joy, so is he. All of you have these affections, but they are not right placed. They are not pitched upon suitable objects. The worldling hath no other joy but carnal mirth, no other grief but that which is carnal, these are limited within the bounds of time. Some loss, or some gain, some pleasure or pain, some honour or dishonour, these are the poles all his affections turn about on. Now then we exhort and beseech you, as ye would flee from the wrath to come, consider it now and fear it. As ye would not partake with this untoward generation in their plagues, so be not like them in their stupidity.

Ye are called to consider your sins and God's wrath, that ye may turn unto the Lord, and then you will hear the voice of peace crying unto thee, "Be of good comfort, thy sins are forgiven thee." If ye submit unto the justice of God, or unto the holiness and righteousness of his law in condemning you, you justify wisdom in part, but ye who have justified wisdom thus far, do not condemn wisdom after it. Justify the gospel, in believing upon Jesus Christ. Receive it as a true and faithful saying with your hearts, and this shall justify you. And if ye justify the wisdom of God in prescribing the righteousness of Christ unto you, ye will also justify wisdom in prescribing a rule of holiness and obedience unto you, and count all his paths pleasantness and peace. Ye must dance at the commandments, as well as the promises, because all God's precepts are really promises. Ye have nothing to do but to believe them as the way, and then to dance until ye all sing the song of the Lamb with the saints above.

Now if ye believe his law and gospel, and be suitably affected with these, ye are led also to sympathize with all the dispensations of his providence. Doth God lament to you in his works as well as his word? O then, Christians, we exhort you to mourn. Yet mourning because of his lamentable providence, should be joined with rejoicing in his word. "God hath spoken in his holiness, I will rejoice." We are a stupid generation, that can neither see, nor hear, neither can we be affected with what we see, nor hear. Do not his judgments go forth as a lamp that burneth, yet who considers? Doth not the lion roar, but who is afraid? Is there not a voice publishing affliction? Hath not God's rod a loud voice, and yet who hears it? Who fears? We do not receive agreeable impressions of the Lord's dealing with us, but every man puts the day of evil far from him. He will not apprehend public rods, till they become personal, and therefore they must become personal. If ye were mourning in a penitent manner, as a repenting soul laments, would not our fast days have more soul affliction attending them? If ye did dance as God pipes in his providence, would not our solemn feasts have more soul rejoicing, and heavenly mirth? Alas for that deep sleep that has fallen upon so many Christians! How few stir up themselves to take hold upon God, though he hides his face, and threateneth to depart from us? For the Lord is with you while ye are with him; if ye seek him, and feareth for him with all your heart, you will find him, but if ye forsake him he will forsake you.



Sermon XI.

[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'—Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."—Ed.]

1 Tim. ii. 5.—"Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned."

In this chapter the apostle, after the inscription of this epistle, repeats a former commandment that he had given to Timothy, how he should both teach himself, and by authority, committed unto him by an extraordinary commission, see that other ministers teach so also. Paul almost in all his epistles, sets himself against legal preachers, and false teachers. It was a common error in the primitive times, to confound the law and grace, in the point of righteousness, or to make free justification inconsistent with the moral law. Therefore our apostle makes it his chief study to vindicate the doctrine of the gospel. He preaches the gospel, and yet is not Antinomian. He preaches the law, and yet is no legal preacher. He exalts Christ more than the Antinomian can do, and yet he presses holiness more than the mere legalist can do. He excludes the law in the point of justification and pardon, and then brings it in again to the justified man's hand. If these words were rightly understood, and made use of, it would put an end to the many useless controversies of the present time, and reform many of our practices.

There are as many practical abuses among Christians concerning the law and the gospel, as there are speculative errors among other sects. In the former verse, he more particularly directs him what to take a care of, that men may neither spend their own, or their neighbour's time, in foolish, unnecessary, or impertinent questions, that tend nothing to the edification of the body of Christ, or in building them up in our most holy faith, the doctrine of Christ Jesus, and faith in it. And in this verse, he shows the true meaning and purpose of the law, and commandment, when he meets these doctors, and draws an argument against them from their own doctrine. They boasted of the law, and were counted very zealous of it, but as it is said of the Jews, they had a zeal of God, but not according to knowledge, because they did not submit unto the righteousness of God. They were also zealous for the commandment, but neither God nor the commandment would give them thanks. Why? Because they wholly mistake and pervert the meaning and purpose of the law. As long as they make the law inconsistent with the gospel, or would mix it with it, in the point of justification, they do it not unto edification in faith (as it is read), and as they ought to do, verses 4, 5, 6. We think this evangelic sentence, but rawly,(459) yea, legally exponed by many, when they look upon the words as they lie here, "the end of the commandment is love," for love worketh no evil, and is the fulfilling of the whole law, and this love is described to be pure and sincere, by the following properties. But we conceive the main business is not to describe love, or to oppose this unto their contentions about trifling questions. We choose rather to understand the text another way, according to the order of nature, which also the words themselves give ground for, "The end of the commandment is love out of a pure heart," out "of faith unfeigned." So then, according to the phraseology and meaning of the words, love is not first, but faith must be first, and primarily intended, so that the sense of the words is this, The end of the commandment is unfeigned faith, from whence flows a good conscience, a pure heart, and love, or the end of the commandment is faith, which is proved unfeigned by these effects, that it gives the answer of a good conscience, it purifies the heart, worketh by love, the effect of faith which is love, being to our knowledge more sensible than faith itself. We think it then more native(460) to make a pure heart, and love, marks of unfeigned faith, than faith and a good conscience the marks of love. This exposition is yet more confirmed by parallel places, Rom. x. 4, "The end of the law is Christ for righteousness, unto them that believe." This is most principally intended, and even before love. Now it is all one to speak of faith as to speak of Christ. For faith and Christ are inseparably joined, and faith comes not as a consideration in the gospel, abstracted from Christ the object of it, as some enemies of Christ affirm. It justifies us not as an act or work, but as an instrument, whereby we apprehend Christ and his righteousness. For faith abstracted from Christ is but an empty notion, and among the dung and loss that Paul would quit to be found in Christ, Phil. iii. 7-9. Now this sense only fits the scope and purpose, and leads on strongly against the false teachers. When Paul brings his argument from the law, which they defended against the gospel, they made the commandment to contradict the gospel. Paul makes the commandment to contradict them, and agree with the gospel, and to be so far from disagreeing with it, that it hath a great affinity with it as the mean to the end as that which is unperfect, without its own complement and perfection. Faith in Jesus Christ alone for salvation, quieting a man's conscience, is the very intent of the law, and the command was never given since Adam, to justify men by obedience to it, but to pursue men after Christ. And to satisfy you more fully, and clear it up he says, though the end of the command be not to justify, but to pursue a man from it to Christ, yet the command suffers no prejudice by this means, but rather is established by faith, the end of it, because this faith persuades the heart, and makes a man obey out of love to God, whereas before it should never have gotten any obedience, while men sought salvation by it.

You see then, there is an admirable harmony and consent between these things that are set at variance, both in the opinion and practice of the times. For what seems more contrary than the cursing commanding law, and the absolving promising gospel? Yet here they are agreed. Doth not justice go cross to mercy in the ordinary notion? Yet here there is a friendly subordination of justice to mercy, of the law to the gospel. Behold how faith is environed with the law, commanding and cursing on the one hand, and obedience to the command on the other hand, how faith is the middle party. A good conscience could never meet with the command since Adam's fall. A pure heart, and the obedience of love, had casten out(461) with the command, but here is the union, the meeting of old friends. Faith is the mediator, as it were, and the gospel comes between them, and so they dare meet again. Christ Jesus, who is our peace to make two one, comes in the middle, and takes away the difference. The law never meets with an obedient servant, or friend, till it meet first with Christ. It can find none righteous in all the world, none upright. Here you have the law's command and curse reconciled with the gospel's promise, and absolution reconciled with new obedience unto the command, the command leading to Christ, and Christ leading the man just back again to the command, the command serving Christ's design, and Christ serving the command. And this is the round that the believer shall go about in, until sin shall be no more. He shall be put over from one hand to another, till Christ shall be all in all. The command shall put him to Jesus, and Christ shall lead him back again, under a new notion, to his old master.

We may consider in the text a twofold relation that faith stands in, the relation of an end, and of a cause. Faith hath the relation of an end unto the commandment, of a cause unto a good conscience and a pure heart, and love, for these are said to be out of faith, which notes this dependence of a cause and fountain. The command is for faith, and a pure heart and love are from faith. We shall use no other division but consider the method of these effects that flow from faith. There is an order of emanation and dependence. There is a chain here. The first link nearest faith is a good conscience. The second link is a pure heart. The third is love, the hand follows the heart, and the heart follows the conscience.

We need not be subtile in seeking our purpose on these words, we think there is more in the plain words than we can speak of. We shall only resolve the verse in these propositions, without more observations. First, Faith in Jesus Christ is the end of the commandment, or law. Secondly, There is a faith feigned, and a faith unfeigned, a true and a false faith. Thirdly, Unfeigned faith gives the answer of a good conscience. Fourthly, Faith purging the conscience, purifies the heart. Fifthly, Faith purifying the heart, works by love. Here then is the substance of all the gospel, and all this makes up an entire complete end. Faith purifying the heart, purging the conscience, and working by love, is the end of the commandment.

First, The end of the commandment or law (for a part is put for the whole) is faith in Christ or Jesus Christ apprehended by faith, which is all one. For ye cannot abstract faith from Christ, for the whole gospel is a shadow without him. Grace and glory is but a beam of the Sun of righteousness, that if ye come between it and Christ, it evanishes presently, Rom. x. 4, "Christ is the end of the law for righteousness to every one that believes." And if Christ be the end of the law, then faith is the end of it, because faith is the profession of Christ, and union with him. But consider, I. That the end is not taken here for the consumption or destruction of a thing. Christ is not the end of the law in that sense, though indeed, if the Antinomian speak ingenuously, his sense would be this, Christ makes an end of the law, contrary to Christ's own express meaning, "I came not to destroy the law but to fulfil it," Matt. v. 17. II. The end is either the intention or scope of a thing, the original word imports both. III. There is an end principally and directly intended in the thing, or work itself, and an end adventitious, and of the work. We may speak either of the end the law, of its own nature, is ordained unto, or the end of the Lawgiver in promulgating the law. These may be different. Next, concerning the law, consider, I. That the law may be taken strictly in a limited sense, as it comprehends only the command, and the promise of life, and the curse on the breach of it, and in this sense, it is frequently taken in Paul's epistles to the Romans, and Galatians, and opposed to faith and the gospel, as the gospel contains promises of salvation to penitent sinners. Or, II. It may, or useth to be so extended, as to comprehend all the administrations made under Moses, or all God's mind revealed under the Old Testament; now, in this sense, it comprehends the gospel, and covenant of grace in it, as we shall hear. Faith in Christ is the intention and scope of the law. Indeed, faith in Jesus is not the intention of the law itself, as it is only made up of commandments, promises, and curses. For the law as it commands, hath nothing to do, but to be a rule and obligation to men, and as it curses, it condemns men, and speaks nothing of Jesus Christ, or a way to make up the breach of the law. The gospel is not contained in the law, but rather accidental to it. For Jesus Christ comes with the gospel, as if some unexpected cautioner would come in, when the Judge is, as the angel that held Abraham's hand,—when he was to slay his son, and offer him up a burnt offering,—giving sentence to deliver him. It is an exception from the curse.

But Christ is directly intended and pointed out by the law. If ye consider the whole administration of Moses, that is, the law and covenant of works, though it was preached after the fall, yet it was never preached alone without the gospel, and so if ye consider the whole administration of God's mind and ordinances, Christ is principally aimed at. For, 1. The doctrine Moses delivered in mount Sinai contained a covenant of grace. If you look to the preface of the ten commandments, it is even the chief gospel promise, and article of the covenant. For how could God come to terms with men after sin, but in terms of grace? and on no other terms can man stand before God, nor God be his God. And likewise, seeing the gospel was preached in paradise, and afterwards to Abraham, God could not be false in his promise made to Abraham, neither could the promulgation of the law that followed make that null which went before, Gal. iii. 17. What meant all the ceremonial law? It shadowed out Jesus Christ, the only sacrifice and propitiation. And this is the sum of the gospel salvation to penitents believing in Christ, and looking through the sacrifices unto him, and thus David's righteousness was the imputation of righteousness, and not inherent holiness, Psal. xxxii. 1, 2; Rom. iv. 5. But 2. It used to be a question, whether the law delivered upon mount Sinai was a covenant of works or not. Some say, that the law which was delivered upon mount Sinai was indeed a covenant of works, though they confess it was preached with the covenant of grace, and not delivered to them to stand by it or of intention to get righteousness by it, but to be subservient to the covenant of grace. Others speak absolutely that the law upon mount Sinai was a covenant of grace. We conceive this is but a contention about words. The matter is clear in itself, (1) That neither is now the gospel preached without the law, as ye may see in Christ's sermon upon the mount, and his sermon to the young man, (Matt. chapters v., vi., vii., Mark x. 17,) nor yet was then the law preached without the gospel, as ye may see in Exod. chap. xx. The preface to the commandments, and the second command contains much of the gospel in them. Deut. xxx. 6, 7, &c., compared with Rom. x. 6, &c., where Paul notes both the righteousness of faith and of the works of the law. (2) Those who say the law on mount Sinai was a covenant of works, do not assert that God gave it to be a covenant of works, out of intention that men should seek salvation thereby, but they make it only a schoolmaster to lead us unto Christ, and to discover our sinful condition; and those who say it was a covenant of grace, consider it in relation to God's end of sending it, and as it takes in all the administration and doctrine of Moses. So there needs be no difficulty here. The matter seems clear, that the covenant of works was preached by Moses, and so it was by Paul, (Rom. x., Gal. iii.) and that neither Paul nor Moses preached the covenant of works, but as a broken covenant; not as such that men could stand unto, or be saved by. No man can preach the gospel, unless he preach the covenant of works; not because both concur to the justification of a sinner, but because the knowledge of a man's own lost condition under the one, presses him to flee to the other.

Now I say, Christ Jesus, or faith in him, is the scope and intention of the law. It is the scope and intention of the lawgiver, in giving out the law. God hath never given a command or curse since Adam's fall, but for this end, to bring sinners unto Christ. This is the end revealed, and appointed by him in his word. This we shall clear from some texts of scripture, because it is very material, Rom. v. 20, 21. It might be questioned from the former words, since death hath reigned before Moses, for sins against nature's light, what means the new entry of the written law? What was the end of the promulgation of it on mount Sinai? He answers, "the law entered that sin might abound;" that is, the world knew not sin, the letters of nature's light were worn out and rusty; men thought not of their miserable condition by nature, and did not charge themselves before God; therefore a new edition and publication of the law must be given, that all men may know how much they owe, and how they were guilty in a thousand things they never dreamed of. But wherefore serves this? That grace might superabound where sin had abounded. The Lord would have sin abounding in men's knowledge, and their charge to be great and weighty, that God's pardoning grace might be more conspicuous, and the discharge more sweet. We also learn, (Gal. iii. 19.) that the same question was moved, "Wherefore then serves the law? Seeing the covenant of grace was preached to Abraham, what meant the publishing of a covenant of works upon mount Sinai?" He answers, "It was added because of transgression, till the seed should come, to whom the promise was made;" and as it is said, Rom. v. 13, "For until the law sin was in the world." It abounded in all places of the world before the law came; but men did not impute it unto themselves, nor condemn themselves as guilty. Therefore the law was added to discover many hidden transgressions, and to show them the curse they deserved. Now this law is not against the promise or covenant of grace, (ver. 21.) which it behoved to be if it were not given of intention to drive men to Christ. But the 22d verse speaks out clearly the end of it, "the scripture hath concluded all men under sin," and under the curse both. To what end? That the promise by faith in Christ might come, or be given to believers. And ver. 24, "The law" was a "schoolmaster" and teacher, to lead us unto Christ. The very doctrine of a command impossible for man to keep, was, as it were, a proclamation of Christ Jesus to him, a complete teaching of the necessity of some other way of salvation. The law exacted obedience rigorously, even such as we could not perform, and cursed every degree of disobedience. This, if there were no more, speaks that a man cannot stand to such terms, and therefore he must flee to Jesus Christ, who mends the broken covenant.

Again, the apostle, 2 Cor. iii. 13, 14, while he speaks of the excellency of the ministry of the gospel beyond the ministry of Moses, notwithstanding all the material glory that accompanied that ministration, as the shining of Moses' face, &c., now opens up a great mystery here,—Moses' face shining while he was with God upon the mount. This holds forth the glory of the law as in respect of God. By counsels and inventions they saw no more but temporal mercies in it, and were not able to fix their eyes on that glory; the carnal Israelites did not break through the ministry of the law and death, to see Jesus there, because a vail was upon their hearts. They thought God had been dealing with them in the terms of a covenant of works, and they would stand to all God had said, and undertook indeed very fairly, "All which God hath commanded, we will do, and be obedient." But though(462) they perverted God's meaning of the law, and did not see Jesus intended; for they did not look steadfastly to the end of that mystery. Now what was it the vail hid them from? For the same vail is yet on them to this day, while they read Moses and the prophets, and when they shall be converted it shall be done away in Christ, they shall then see him in Moses' law. So then, the end of this ministry of the law was Jesus Christ, and this they could not behold.

Now from all this it is very clear, that Jesus Christ, or faith in him, was the great purpose and end of the law, and covenant of works. The world was lying in sin, and none sought God, no not one; neither knew they well what sin was. Therefore God sends his gospel from mount Sinai, and publishes his law in a terrible manner, that they might know the way and manner of the God they served, and see that their obligation was infinitely beyond their ability or performance. But, poor souls! they clearly mistake the matter, and stand to the terms of the covenant of works, as if they were able to perform them. But God did not leave them so. For he adds a ceremonial law, and sacrifices, to shadow out Christ Jesus. Now, says God, though ye have undertaken so well, yet I know you better than ye do yourselves. Ye will never keep one word of what you say. Therefore, when ye sin bring a sacrifice, and look to my Son, the Lamb that is to be slain and offered up, and ye shall have pardon in him.

II. Christ Jesus apprehended by faith, is the accomplishment and perfection of the law. 1. Because Christ Jesus, or faith laying hold upon him, accomplishes the same end that the law was ordained for of itself. The law was appointed to justify men, that it might be a rule of righteousness according to which men might stand before God and live. Now when the law was weak through the flesh, and could not give life, (Rom. viii. 3; Gal. iv. 21.) and the law ordained to life, wrought more death, and made sin exceeding sinful, (Rom. vii. 10-13.) therefore Jesus Christ came in the flesh, to do what the law was unable to do, and to bring many sons unto glory, that the just might live by faith, Gal. iii. 11. The law should never have gotten its end, no man should have stood before God, but the curse only would have taken place, and the promise would have been of no effect. Therefore, Jesus comes, and gives obedience to the law, and delivers men from the curse of it, and by faith puts men in as good, and even in a better condition, than they would have been by the promise; so that the justified sinner may come before God, as well as innocent Adam, and have as great confidence and assurance, and peace by faith, as he could have had by inherent holiness. Imputed righteousness comes in as a covering over the man's nakedness, and doth the turn(463) of perfect inherent holiness.

2. Christ, or faith laying hold on him, is the end or accomplishment of the law, because faith in Christ fulfils the righteousness of the law, in respect of a believer's personal obedience. Although the believer gave not perfect obedience, and so cannot stand in terms of justice, yet he gives sincere and upright obedience, which the law should never have got. The command wrought sin and death, by occasion of corruption, and never would any point of it be fulfilled by men. For as long as the curse was standing, no obedience could be acceptable till justice was satisfied, and though that might have been dispensed with, yet there is none that are righteous, none seek after God. No good principles of obedience were in us, but all are corrupt, and have done abominable works, and all our righteousness is as a menstruous cloth; and though upright obedience could have been yielded, yet the law exacted perfect obedience. But now faith in our Redeemer absolves a man from the curse of the law, so that now he is not looked upon as an enemy, but a friend; and then it puts a man upon obedience to the command from new motives and principles: and thus the righteousness of the law is fulfilled in us, who walk after the Spirit, Rom. viii. 4. And that imperfect obedience is accepted of God, and received off his hand, by virtue of the sacrifice and atonement of Christ. The law would accept of no less, no not of nine commandments, if the tenth was broken. But now God in Christ accepts of endeavours and minting,(464) and so is the law in some way or other accomplished. And faith leads a man on till he be perfected. He walks by faith from strength to strength, till he appear before God, and be made holy as he is holy. Faith in Christ is the end of the law.

3. Because whatever faith wants of perfect and personal obedience, it makes up in Christ's obedience, and thus is the law thoroughly accomplished, for what it wants in the believer it gets in Christ. Paul would have the Romans take this way, Rom. vi. 11: "Likewise reckon ye yourselves dead indeed unto sin, but alive unto God through Jesus Christ." Ye may gather by good consequence, that since Christ hath died to sin as a public person so ye should die with him unto sin, and mortify sin with him. And thus may ye have consolation against your imperfect personal mortification. Ye were thoroughly mortified in Christ. So the believer may look unto Jesus, as one who hath given obedience even unto the death, and that, not in his own name but for us, that the imperfect holiness and obedience of every sound believer, may have his complete righteousness to cover it, and come next the Father's eye. And thus is the law fulfilled, and this way doth faith not make void, but establish the law, Rom. iii. 31. And as the law got better satisfaction in the sufferings of Christ, who became a curse for us, than in all the punishment we could endure, so it gets more satisfaction to the command by his obedience than if our personal had been perfect. Christ was "made under the law, that we might receive the adoption of sons," (Gal. iv. 4) and the Son's being made under the law is of more worth than all our being under it. Now faith puts that obedience of God Man in the law's hand. When we do God's will, he brings out Christ Jesus, "Lo, (says he) I come, I delight to do thy will," Psal. xl. 7-9. In a word, faith in Jesus accomplishes the law, in the commands, in the promise, in the curse, as might be easily shown, if your time would allow.

(1) In the curse, because it lays hold upon Christ, who was "made a curse for us," (Gal. iii. 13) and so gives complete satisfaction to the Lord's justice in that point. It holds up the sacrifice and propitiation of our Saviour, and justice says, I am satisfied. It holds up the ransom, (Job xxxiii. 24) and therefore Christ says, "Deliver them from going down to the pit, for I have found a ransom." Again we also observe, (2) That faith in Christ also fulfils the commandments of the law, because it is the fountain of new obedience unto the law. It hath a respect unto all God's righteous judgments. It purifies the heart into the obedience of them, and it works by love, and so it is the end of the law for righteousness. It not only gives the answer of a good conscience unto all challenges and curses from Christ's blood, but daily derives virtue out of Jesus Christ, to bring forth fruit unto God. What it cannot reach by doing, it supplies by believing, and laying hold upon Christ's obedience. And this is the righteousness of the law fulfilled in us. Let us also,

(3) Look upon the promise of life, and it is accomplished also by faith in Christ. For the law could not have given life, and so the promise would now be in vain; but Christ by faith justifies the sinner, and he lives, yea, hath eternal life in him, and so all the three are strengthened and established. Faith is the most comprehensive commandment, 1 John iii. 22, 23. It is put for all the commandments, (1) By acknowledgment of the breach of all, and so it magnifies the law, and makes it honourable, and subscribes to the sentence of justice and the authority of the command; (2) By satisfaction, because it gives a price for the breach of it, and puts the Cautioner(465) in the craver's hand; (3) By obedience, because after this, it hath a respect to all God's laws, and endeavours after new obedience to every one of them.

The improvement of all this is extremely plain. It may serve to discover unto us how we disappoint God of his end in giving unto us the command. And the law was given for the best purposes. But, the most part of men have no end, no use of the law. God hath given it for some end, but they know it not. They live without God, and without rule in the world. Men walk as if there was no law, nor command, nor curse. There are but two ends the command was ordained for, the first instituted end which it naturally tends unto is life, (Rom. vii. 10) and the second end for which God hath appointed it since the first is missed, is to pursue men to Jesus Christ, and convince them of sin, to make them once die that they may live, Rom. vii. 9. But the most part know neither of these ends. A carnal profane generation will not seek life by the righteousness of the law; their iniquities testify against them even to their face, and their sin is found hateful. There is not so much as an endeavour among too many Christian professors, either to approve themselves unto men, or their own consciences in their outward walking. They walk without any regard of a command, or rule, as it were by guess. Their own rule is what pleases them best. What suits their humours, and crosses God's word, that they will do, as if they knew not the curse, or were afraid of the sentence of condemnation. They walk in peace, and have no changes, they walk in the imagination of their vain hearts. They cannot say, and none will say for them, they seek life by the law, their contempt of it is so palpable, and yet no other end of it they know so it is to them as if God had never appointed it. Again,

2. There are many wrong and false ends, or uses of the law, when we make it the immediate mean to life and righteousness, and seek justification by it. And this was the end that these false teachers would have made of it. This is the end that the Israelites looked to. "All that the Lord hath commanded, will we do." O that was a great undertaking! Poor men, they knew not what they said. They thought upon no other thing but obedience to the command, and so made it a covenant of works. Thus did the people that followed Christ, John vi. 28. And the young man that came to Christ said, "What good thing shall I do, to inherit eternal life?" Here doing was preferred to living by faith, Rom. x. 1-23. The Jews did so, and missed the right way. And few of you will take(466) with this, that ye seek to be justified by your own works; and yet, it is natural to men, they will not submit to God's righteousness. There is need of submission to take Christ. O would not any think all the world would be glad of him, and come out and meet him bringing salvation? Would not dyvours(467) and prisoners be content of a deliverance? Were it any point of self denial for a lost man, to grip a cord cast unto him? Yet here must there be submission to quit your own righteousness. It were of great moment to convince you of this, that ye are all naturally standing to the terms of a covenant of works, ye who are yet alive, and the commandment hath not slain you, with Paul, Rom. vii. 9, 11. Ye are yet seeking life by the law, if ye have not applied the curse unto yourselves. After application of yourselves to the command, ye are yet seeking life by it. Ye adorn yourselves with some external privileges, in some external duties of religion, some branches of the second table duties, and come to God with these. Some think to satisfy God for their faults, with an amendment in time to come. Some think God cannot punish some faults in them, because they have some good things in them. Ask many men the ground of their confidence, and in all the world they know not how to be saved, unless their prayers do it, or their keeping the kirk.(468) But this is not the end that God hath sent out the law for. Ye cannot now stand to such a bargain. The law is now weak through the flesh, and it is now impossible for it to give life. Though you would pray never so much, all is but abomination. And would not many of you think ye were in a fair venture for heaven, if no man living could lay any thing to your charge, but were you unblameable in all the duties of the first and second table? [Could you say,] though you know nothing as by yourselves, that you were frequent and fervent in prayer, reading, and meditation; and as far advanced as Paul, or David, or Moses, or Job, sure ye would think yourselves out of doubt of heaven? Nay, but in this, ye may see ye are seeking righteousness by the law. Though ye were so far advanced, yet God, who is of purer eyes than to behold iniquity, would look to your sins, and pass by your righteousness, and all that would be as menstruous rags before him; and therefore Paul was much wiser, who said, "though I know nothing by himself, yet am I not hereby justified." 3. Many make the law an end, when God hath only made it a mean. God hath appointed the law for some other use, namely, to be subservient to Christ and the gospel. But oftentimes we make the law the end of all God's speaking to us, and so conclude desperate resolutions from it, (Rom vii. 9). "When the law came, sin revived, and I died." Here the man is slain by the commandment, and not yet come to the healing Physician at Gilead. We use to gather desperation of the command, when it presses so perfect and exact obedience, such as we cannot yield. When it craves the whole sum, without the abatement of a farthing, we sit down under the sense of an impossibility to obey, and will not so much as mint(469) at obedience. Because we cannot do as we ought, we will not do as we can. Because we cannot do in ourselves we conclude nothing can be done at all. This is to make the command the last word, and the end of God's speaking. Doth not the child of God frequently sit down and droop over his duty, while he looks upon the Egyptian taskmaster, the command, charging the whole work and portion of brick, and giving no straw to work upon? So are many in duties. While the aim and eye is upon some measure according to the perfect rule, the hands fall down feeble, and none is wrought at all, and they do not look if there be another word from God posterior to the command, a word of promise. We use also to gather desperate conclusions of the curse, and make the law according to which we examine ourselves, the end of God's manifesting his mind unto us, and do not look upon it as a way leading to some other thing. When ye have tried yourselves, and applied your own ways and state unto the perfect rule, God's verdict of all men's condition is true in you, "all have sinned, and come short of the glory of God," "there is none righteous, no, not one," and so if necessitated to apply the dreadful sentence of the judgment to yourselves, ye stay there, and sit down to lodge with the sentence of condemnation, as if that were God's last word to sinners. Is not this to make the law the end, which is but appointed for another end? The curse is not irrepealable. Why then do ye pass peremptory conclusions, as if there was no more hope, but it were perished from the Lord?

II. To discover unto us the right end and use of the law, the great design and purpose of God in making such a glorious promulgation of the law on mount Sinai, and delivering it by the ministry of angels, in the hands of a mediator. The end which God hath been driving at these six thousand years, is this only, that men may come to Jesus Christ and believe in him. The end wherefore the covenant of works hath been preached since Adam's fall, is only this, to make way for a better covenant of grace, that men may hearken to the offer of it. Now faith in Jesus Christ hath two special actings, either upon Christ for justification of the person, and eternal life and salvation, or for sanctification of the person and actions, in the fruits of new obedience. And in the text, unfeigned faith is described from both these, and gives the answer of a good conscience, that is, of absolution from the curse, by the blood of Jesus, and makes him as quiet as he had never sinned. And then it purifies the heart, and worketh by love.

Now the law is a mean appointed of God, and instituted to lead to both these, and Christ in these. The law is appointed to lead a man to faith in Christ, for salvation and righteousness, and the suitableness of it to that end, we comprehend thus: 1. It convinces of sin; "The law entered that the offence might abound," and "was added because of transgressions," Rom. v. 20, Gal. iii. 19. This is the end of God's sounding the trumpet, and declaring our duty, "that every mouth may be stopped" before God, and that none may plead innocence before his tribunal. While men are without the law, they are alive, and think well of themselves, but the entering of the commandment in a man's conscience, in the length, breadth, and spirituality of it, makes sin to appear exceeding sinful. Sin was in the house before, but was not seen before, and now when the bright beam of a clear, spiritual, holy law, carrying God's authority upon it, is darted into the dark soul, O what ugly sights appear! The house is full of motes. Ye cannot turn the command where it will not discover innumerable iniquities, an universal leprosy. For all the actions that were called honest, civil and religious before, get a new name, and they being seen in God's light, are called rottenness, and living without the law, Rom. vii. 9 &c. Think ye, but the woman of Samaria knew her adultery, before Christ spake to her? Nay, but Christ speaks according to the law and makes it a mean of faith. He tells her all that ever she did. He tells her indeed what she knew before, but in another manner. Men know their actions, but the Lord discovers the sinfulness of them, as offensive to God's holy majesty, and pure eyes. It will force a man to give his sin the right name, it will take away all excuses and shifts, and aggravate sin, that it may become exceeding sinful. But further, 2. This is not the last end of it. Not only is it ordained to stop all mouths, but to make all flesh guilty before God, "For by the deeds of the law shall no flesh be justified," Rom. iii. 18, 19. It convinces of an impossibility to stand before God, and so it kills a man. And now the man asks, "What shall I do to be saved?" He cannot stand before God in terms of justice, where none can stand, and so either must some other delivery come, or he is gone. Now here he is put from making satisfaction, "Who can abide with everlasting burnings?" He sees himself standing under the stroke of justice; and where can he go from God's presence? If he go to heaven, he is there, if to hell, he will find him out, the light and darkness are alike to him, Psal. cxxxix. 7-11. Not only the cries of sinful man, but of wretched and miserable man, are heard from him! Now these are the steps the law proceeds by. But it must not stay there, or else it is not come to the end of it. It must put a man within the doors of the covenant of grace. The law is a messenger sent to pursue a man out of his own house of self confidence and security, he was like to perish in, and not to know it. Now by discovering his sinful and cursed condition, it brings him out of himself, and out of all created things. But the end is not yet attained, till it put him in Christ's hand, and enter him in the border of the city of refuge and this is the end of the abounding of sin by the law, that grace may superabound, Rom. v. 20. And this is the end of the concluding him under sin, and making him guilty before God, that the promise of faith may be given him, and another righteousness revealed by faith, Rom. iii. 20, 21, Gal. iii. 23. And now he is at peace, being justified by faith, and rests as a stone in its own place (Rom. v. 1, 2 ), and the law hath nothing to do with him; he is out of its jurisdiction. 3. Now when it hath pursued him unto Christ for salvation, yet the command is still useful, and appointed yet for faith in Jesus, in performing new obedience. The Christian's daily walking is but the turning of the old round, as the sun doth this day go about the compass it did the first day, so his life is but a new conversion still. When he is now settled on Jesus for salvation, he must yet be put by(470) the command. It discovers his dally sins, and so he is put to Jesus, the open Fountain for all sin and uncleanness. And the command comes out in perfection, and discovers his shortcoming and inability, and therefore he is put to Jesus for strength. And this is the end of the perfect rule upon believers, that they, comparing duty with their ability, may be forced to make up their inability for duty by faith in Christ.

III. We may know from this what great encouragement we have to believe, and how great warrant, since not only God commands faith itself (1 John iii. 23.), but he hath appointed faith to be the end of all other commands, and hath given the whole law for this end. For "without faith it is impossible to see God." Faith is that which God loves best in all obedience. What is it that makes faith so precious? Certainly not the act itself, but the precious object of it, Jesus Christ, in whom the Father is well pleased. Faith glorifies God in his justice and mercy most, and abases the creature. Now what an obligation lies on us to believe? It is usual to question a right and warrant of faith, when we have no doubt of other commands. But, in all reason, any command might be questioned before faith. There is no duty admits of less disputing. Hath not God put it out of all controversy? What warrant have ye to pray, or to sanctify the Sabbath? Is it not because God commands these duties? And do ye not go about them in obedience to God, notwithstanding of the sense of your own inability? How comes it then that ye make any more scruple of this? Hath not the same authority that gave the ten commands, given also this new command? And shall not disobedience be rebellion, and worse than witchcraft?(471) But when besides all this, it is the appointed end of all the commands, so that ye may say, it is commanded in all the commands and the whole law,—command and curse is a virtual kind of commanding faith,—then what shall disobedience be? When ye break one command, ye are guilty of all. Much more here, not only because of God's authority stamped upon all, but because it is the common end of all. If ye could once come to believe that ye had as good warrant to believe in Christ as to abstain from cursing God's name, and as great obligation, what could ye answer for disobedience?

IV: This is a point of great consolation also. What more terrible than the law? Nothing in all the world. Nothing in all the word so dreadful as the trumpet on Sinai, sounding louder and louder. The judge and law gives voice. Yet if ye could look to the end of it and if the vail that was on the Jews' heart be not upon yours, O how comfortable shall it be! Doth not a command and curse form a dead sound in an awakened man's ears, and strike unto his heart like a knife? But if he knew this, it would be a healing medicine. Would not many sinners wish there would be no such thing in the Bible as a condemning law, when they cannot get it escaped? But look to the end of it, and see gospel saving doctrine in the very promulgation of it. When it was published, it made the Jews all to tremble and cry out, and even holy Moses himself was afraid. But there is more consolation than terror here. This condemning law is delivered in a Mediator's hand, even Jesus Christ, Gal. iii. 19, 20. Who was he that spake out of the cloud, and fire, and came and set down his throne on Sinai, accompanied with innumerable angels? Deut. xxxiii. 2, Acts vii. 53. It was Jesus Christ that spoke to Moses in the mount, and in the bush also, Acts vii. 35, 38. Is it then the Mediator's law, whose office it is to preach glad tidings, and the day of salvation? Sure then it needs be dreadful to no man. For if he wound, he shall heal, and he comes to bind up the broken hearted. Ye may look on the command and curse as messengers sent by mercy, to prepare you, and make his way straight before his face. The end of the law is not to condemn you, to stop your mouth, and make you guilty. That is not the last work it is appointed for, but the Mediator hath another end, to bring you to the righteousness of faith, to save you without yourselves. Therefore ye may more willingly accept the challenge, since it comes in so peaceable terms. What should be terrible to you in all God's word and dispensation, since the ministry of condemnation and death is become the port(472) of heaven and life? What must all his other dealings be? Surely there is nothing in the world, but it must lead to this end also. Prosperity and adversity, the end of them is faith, conviction and challenges. Be not then as men without hope, when you are challenged, for the challenge comes from a Mediator who would have you saved.

V: You may see hence how injurious they are to grace who cry down the law. The Antinomian cannot be a right defender and pleader for faith (the end of the command), when he opposes the command that leads to that end. He can not exalt Christ aright, or lead men to him, when he will not come under the pedagogue's hand to be led to Christ. The law, even as a covenant of works, is of perpetual use to a believer, because it lays a blessed necessity upon him to abide with Christ. It is a guard put before the door, to keep him, as it was a schoolmaster to bring him to Christ, and makes a man subordinate to the gospel as a mean to the end, and so it ought to be used. So then it is against the truth [to say] that the Israelites were under the law, and not Christians. The law came not to be a mean of life and righteousness unto them, but that the offence might abound, that so grace might superabound. The law was not intended, but Christ was intended, and this end they could not fix their eyes upon, by reason of the hardness of their hearts. It is also false, that Christian believers are wholly exeemed(473) from the command and law. No, he hath use of all that leads to Jesus Christ, and the law itself becomes gospel under that notion. The command stands in its integrity, that he may be convinced of shortcoming and inability, and so may believe in Christ. The curse also stands, and condemns him for new sins, that he may believe in Christ, who justifies the ungodly. Again, it is not truth, that the law is no mean of conversion, though not in its own virtue and power, but as it is delivered in a Mediator's hand, and applied by the Spirit of grace and the gospel.

Use VI: We exhort you not to disappoint God of his end, and if he hath given the law for this end, never rest till ye be at the end. Let the law enter into you once, or enter ye into it. Ye cannot come to Jesus unless it lead you. Let it enter into your consciences, with God's power and authority as his law, and examine yourselves by it, else ye shall never believe in Christ. 2. Accept all the challenges of the law, let it enter till your mouth be stopped. Read your obligation well, that ye may see how much ye owe. 3. Let faith be the issue and result of all the applications of the law to yourselves. Ye go in the law's hand to Christ, but sit not down with it, or else you will not go free till ye have paid the last farthing. Make faith in Christ the end of the curse condemning you, that he may absolve you, the end of the command, commanding, that he may give strength and fulfil in you the righteousness of the law. God never sent a condition to you, but that you may believe, and be established. 4. Let it be your exercise to travel between an impossible command, and Christ Jesus by faith, through whom all things are possible. Write always down how much ye owe, that ye may see grace superabounding. Sit not down to examine the duty, or go not about it in your own strength. Be not discouraged though ye find no strength. Ye are called in such a case to believe. Nay, in a word, what is all the Christian's employment? Faith exhausts it all. Look on the command, and it calls for believing. Look upon the curse and it calls also for believing.



Sermon XII.

1 Tim. i. 5.—"Now the end of the commandment," &c.

We come now, as was proposed, to observe, Thirdly,(474) That faith unfeigned is the only thing which gives the answer of a good conscience towards God. Conscience, in general, is nothing else but a practical knowledge of the rule a man should walk by, and of himself in reference to that rule. It is the laying down a man's state, and condition, and actions beside the rule of God's word, or the principles of nature's light. It is the chief piece of a man. The man is as his conscience is. It is a man's lord. As a wing to a bird, or as a rudder to a ship, so is conscience to a man in all his ways. The office of conscience is ordinarily comprehended in three styles it gets. It is a law or rule, a witness, and a judge, or a light, a register, and a recorder, and an executioner. For the conscience its first act is some principle of nature's light, obliging it as a rule to walk by, or some revealed truth of God, whereof the conscience is informed. Now the conscience, in the second place, comes to examine itself according to the rule, and there it bears witness of a man's actions or state, and faithfully records and depones.(475) And at length the conscience pronounces the sentence upon the man, according as it has found him, either accusing or excusing, condemning or absolving. Now a good conscience is diversely taken in scripture, I. A good conscience is an honest clean conscience, bearing testimony of integrity and uprightness in walking, such as Paul had, 2 Cor. i. 12, "Our rejoicing is this, the testimony of our conscience, that in simplicity, and godly sincerity, we have had our conversation in the world." Heb. xiii. 18, "We trust we have a good conscience, in all things willing to live honestly." Acts xxiv. 16, "Herein do I exercise myself in having a conscience void of offence, towards God and man." 1 Pet. iii. 16, "Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ." II. A good conscience is a conscience calmed and quieted, that hath gotten an answer to all challenges, the blood and resurrection of Jesus, 1 Pet. iii. 21. And this we take to be meant here. The good conscience is the conscience that is sprinkled with Christ's blood, from dead works, to serve the living God, Heb. ix. 14. For the guilty man that comes to Christ, and washes in the fountain opened for sin, hath no more conscience of sins, Heb. x. 2. And therefore it is called a pure and clean conscience, 2 Tim. i. 3, "I thank God, whom I serve from my forefathers, with a pure conscience," &c.; the stain of guilt is taken away. Now I say, faith only gives the answer of a good conscience. The man that comes to Christ hath an ill conscience, when he hath examined himself according to the law, and given out faithful witness of his own state and condition, and accordingly pronounced sentence,—a sentence condemnatory. He finds himself lying under God's curse, and so the conscience from a judge turns a tormentor, and begins to anticipate hell, and prevent(476) the execution of wrath. All the world cannot answer this challenge, or absolve from this sentence, until faith come and give a solid answer, that may be a ground of peace. And its answer is good and sure, because it dips the conscience in the blood of the Son of God. For the blood of bulls and of goats could not do it, the redemption of the soul was precious. Faith puts the soul over head and ears in the fountain opened, and it comes out like snow, or wool, though it were like scarlet or crimson. The law condemned, and the conscience subscribed itself sinful, and concluded itself lost in sin; but faith in Christ pleads before mercy's throne, where judgment and justice also sit. It pleads its cause over again, and gets the former sentence repealed. The conscience gave in the charge against the man, but faith sits down and writes the discharge; and so he is as free as if all his debt was paid, or never contracted. Faith puts the Cautioner in the creditor's hand, and goes free. As the law writes down a charge of sin and curses, faith sets against it as many sufferings in Christ, as many blessings in the Blessing of all nations. And when the conscience that condemned itself by faith again absolves itself, O what a calm, what a perfect peace is it then kept in! What a continual feast doth it enjoy! Prov. xv. 15. Make him never such a great man in the world, he would utterly despise it, and count himself more blessed in the pardon of sin, and the friendship of God, than all the enjoyments of this world. He is better in some respect than if he had never sinned, for his sin is, as it were, not before God. And withal he hath got not only acquittance from guilt, but acquaintance with Jesus Christ, the Blessing of the nations, and the Desire of all the families of the earth. Now may he triumph and boast in Christ Jesus. Who shall condemn? It is God that justifies, it is Christ that died, and is risen again. He may say with David, "I will not fear, though my iniquities compass me about;" and with Job, "If he cause quietness, who can give trouble?" We observe then that,

I. Before a man come to Christ, he has an ill conscience; for either he is at peace with himself, and absolves himself, saying, I shall have peace, though I walk in the abominations of my heart, Deut. xxix. 19; or he also says, "Because I am innocent," therefore God will turn away his wrath, Jer. ii. 35. He cries peace, peace, when there is no peace, (Ezek. xiii. 10.) and that is but a desperate condition, and a bad conscience, if any can be so called. This is the secure and seared conscience, that either doth not judge itself, because a man hath beaten it flint hard, or is constantly absolving itself upon false grounds. That is the conscience that in all the creation is nearest the desperate conscience, that shall never have a good answer. His sin is but lying at the door like Cain's, and shall enter in when judgment comes. He is but flattering himself in his own eyes, till his iniquity be found hateful, and till sudden destruction comes as an armed man. Look upon Deut. xxix. 20, and see such a man's case. There is no peace for him, the Lord will not pity nor spare him, but pour upon him all the curses of the law, even when he blesses himself in his own eyes. In short, he is such as is awakened to see where he is, and condemns himself according to the word; and that is a better and a more hopeful conscience than the former, yet it is but an ill conscience. Conscience doth act its part aright, and in so far it is good, but the man is but in a miserable condition. Withal it gives such a wound to the soul, as none can bear it. All the sad affections which take up men's spirits come in, and this is the worm which never dies in hell, and the fire which shall never be quenched. Anger, grief, hatred, despair, always dwell with an ill conscience. This is both the resemblance of hell, and the sparks which come from that devouring fire. But, II. When the troubled conscience, tossed up and down, and looking upon all hands for help, and all refuge failing them, and no person caring for their soul, when it gets once a look of Jesus, and roweth unto his shore, O what a change! He commands the winds to calm, and the waves to cease, and says unto him, Son, be of good comfort, thy sins are forgiven. Faith finds in Jesus ample grounds of answering all challenges, of silencing all temptations, of overcoming all enemies, and commands the soul to go into its place of refuge. "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee," &c. Psal. cxvi. 7-9.

We shall now shut up all with the application in some uses. Use I. We may learn hence how few have a good conscience. Faith is a rare thing, but a good conscience is much rarer. And here we may notice, 1. That the conscience which is dead and sleeping, is not a good conscience: every quiet and calm conscience is not a good one. Ye may dream over your days with the foolish virgins, and take rest in a pleasing delusion, and cry peace, peace, and yet the end of it will be worse than the beginning. A conscience that acts not at all, nor judges itself, is, as it were, no conscience; either ignorance hath blinded it, and keeps it in the dark, or wickedness hath stopped its mouth. You think your conscience good because it tells you few of your faults, it troubles you not; but that conscience must once speak, and do its office, it may be in a worse time for you. 2. It is not a good conscience that always speaks good, and absolves the man. God may condemn when it absolves. When ye walk according to false principles and grounds, and either take a wrong rule, or know not how to apply the rule to yourselves, shall God approve of false judgment? Your conscience is erring and deludes you. But, 1. The good conscience is not only a quiet conscience, but a quieted conscience. It not only hath peace, but peace after trouble. Ye then that have no peace, but what ye had all your days, it is but a mere fancy. The answer of a good conscience quiets the distempered mind, it comes by the sprinkling and washing of Christ's blood. He that hath peace on solid grounds with God, hath once taken up his enmity against him. 2. The good conscience hath been once an evil conscience, when it met with the command. The man has once been under the law, before he came to faith, and examined himself, and his conscience condemned him as not righteous, and out of Christ. Ye then that never examined your state, according to the perfect and holy law, and never judged yourselves, ye cannot believe in Jesus, and so can have no good conscience. 3. The good conscience flows nearest from faith answering the challenges of the law. Some have had sore distempers of conscience, and puddling exercises of terror. But how they were eased or quieted they cannot tell, but their spring-tide ebbed, and they bubbled no more. It went away at will, and did wear out with time. This is not a good conscience, that knows not distinctly the grounds of faith to oppose to the law's condemnation. Some turn to build cities with Cain, and pass the time pleasantly, or in some business, that they may beguile their challenges. But this is not the conscience that faith makes good. Now, set apart all these who do not examine themselves at all, nor judge themselves, but live in a golden dream, who have never been arraigned before God's tribunal, or summoned by his deputy to appear before his judgment-seat; and join unto these all persons who, judging themselves, take other rules of absolution than the word gives, who after trial absolve themselves, and withal those, who, condemning themselves, yet flee not unto this city of refuge, this blood of sprinkling, to get a solid answer in the word to all their challenges, and O how few are behind! It is but as the gleaning after the vintage. Nay, many believers have not a good conscience, though they have a right to it, because they settle not themselves on the grounds of faith, and go not on from faith to faith. There must be some sense of faith, before faith answer rightly, and give peace to the mind.

Use II. Ye see the way to get a good conscience. Believe much, and maintain your faith. It is as simple and poor a mistake as can befall a soul. Ye think because ye have not peace after your believing, therefore it was not unfeigned and true faith: and therefore ye will not believe, because ye cannot get peace. But believe that ye may have a good conscience. Would ye know your sins are pardoned before ye believe? How precious should faith be unto you, when by faith ye may not only overcome the world, but, as it were, overcome God in judging, that the soul may be justified when it is judged? Ye will not get challenges(477) answered by your own integrity and uprightness, or by your performing of duties. No, no, these cannot be sufficient grounds of your peace. Lay down the solid and satisfying grounds of faith, of imputed righteousness, and of salvation by Jesus Christ, and this shall be a foundation of lasting peace. Sense makes not a good conscience, there is much lightness and vanity in it, and the rule it proceeds by is changeable, but faith establishes the soul, and makes it not ashamed.



Sermon XIII.

1 Tim. i. 5.—"Now the end of the commandment," &c.

Fourthly, Faith purging the conscience purifies the heart (Acts xv. 9.), and hope also purifies the heart (1 John iii. 3.), which is nothing else but faith in the perfection and vigour of it. This includes, I. That the heart was unclean before faith. II. That faith cleanses it, and makes it pure. But "who can say, I have made my heart pure (Prov. xx. 9.), I am clean from my sin?" Is there any man's heart on this side of time, which lodges not many strange guests? In answer to this we may observe, that there is a legal purity, and a gospel purity. A legal purity is a sincere and full conformity to God's holy will and command, in thought, affections, inclinations, and actions, and, in this sense, who can say, I have made my hands clean? The old corruption sticks to the heart and cannot be thoroughly scraped out, there are many lurking holes for uncleanness to be hid in. Corruption is engrained in him, and it will not be the work of one day to change it. The whole head is sick, and the whole body full of sores. All the corners of the heart are full of filthiness and idols, and though the house be now sweeped and garnished, and all things look better in it, yet there are many hidden places of rottenness undiscovered, and it is the soul's continual exercise to purify itself as he is pure. But evangelical purity and cleanness is that which God reconciled in Christ takes to be so, and that which in Christ is accepted, and is a fount of his clean Spirit dwelling in the heart. The heart formerly was a troubled fountain, that sent out filthy streams, as a puddle. Corruption was the mud among the affections and thoughts, but now a pure heart is like a clear running water, clean and bright like crystal. Now this purity consists in the washing of regeneration, and sanctification by the Spirit of holiness. Jesus Christ came both by water and blood, 1 John v. 6. He came by blood, to sprinkle and purge the conscience, that it might have no more conscience of sins, Heb. x. 2, ix. 14. And he also came by water, that is, the washing and cleansing virtue of the Spirit of grace, to purge and cleanse us from all filthiness of the flesh and spirit. There are two things in sin that Jesus came to destroy, the guilt and offence of sin, whereby the sinner is bound over to condemnation, and lies under the Judge's curse, and the spot of sin, which also Christ came to destroy. He did both in his own person, and he is to perfect this in us personally, who were judicially reckoned one with him, Rom. vi. 3-12, 1 John iii. 5. Now Jesus Christ hath come with blood to sprinkle the conscience from dead works, and give it a good answer to the challenges of the law, and an ill conscience. And he hath come likewise with water, to wash and cleanse us from the spots, and filth, and power of sin. The first removes the guilt, the latter removes the filth of sin, and both are done by faith, which is our victory over the world, and this is the way how faith overcomes the world by the water and blood. 1 John v. 4-6. The blood of Jesus Christ is holden by faith with a twofold virtue of cleansing, from the guilt, and from the filth of sin, and thus cleanses us from all unrighteousness, 1 John i. 7. According to the promise of the covenant (Ezek. xxxvi. 25, 26.), the application of the blood of sprinkling hath two effects. One is for justification, "ye shall be clean," another is, "from all your filthiness and idols will I cleanse you," that is sanctification. I. Now this purity consists in this, that the pure heart regards not iniquity in the inward man, nor delights in sin, Psal. lxvi. 18. He sets not up his idols in God's place, Ezek. xxxvi. 25. The cleansing of the heart is from idols. Although he cannot get himself purified as Christ is pure, and though iniquity be in his heart, yet he regards it not. He looks not upon it as a guest approven and accepted. Sin may be an intruding guest, but sin is not welcomed with all his heart. He dare not take that pleasure in sin that another man would do. He hath a worm that eats up his pleasure when he departs from God, or his thoughts go a-whoring from him. The unbelieving man's heart is a house full of idols, but the entry of faith by God's Spirit makes their Dagon to fall. But, II. The pure heart hath much of the filthiness taken away that filled it before, and so it is denominated from the best part. It is washed and cleansed from a sea of corruption, and the body of sin that did reign within the heart was formerly like an impure fountain, that sent out nothing but rotten stinking waters. Unto him were all things unclean, for his heart and conscience was defiled, Tit. i. 15. Nothing was pure to him, it ran continually in a stream of unclean thoughts and affections. But now he is purified, and to the believer "all things are pure:" the ordinary strain and current of his thoughts and affections run more clearly free of the earthly quality they had, more sublimated, more spiritualized, and he is named by that. Though, it may be, temptation may trouble the fountain, and make it run unclean and earthly, yet it will settle again, and come into its own posture, and the dreg fall to the bottom, and the clean water of the Spirit be the predominant. But a standing puddle will run foul as long as it runs, corruption goes through all. It is not a corner of the heart, but the whole heart.