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 [pg 603] 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 [pg 604] 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 [pg 605] 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.