II. We have an account of the use of the moral law since the fall; and that either with respect to mankind in general, or the unregenerate and regenerate. And here it is observed, that no man since the fall, can attain righteousness and life by it; therefore it is not to be used with that view. From whence we may infer, that this might have been attained by man before the fall, according to the tenor of the covenant which he was under, the sum and substance whereof was that the man that doth these things shall live by them, Rom. x. 5. as the apostle says. Eternal life was promised to man in innocency; and he was then able to yield sinless obedience, which was the condition thereof. But it is impossible for fallen man thus to obey; for how perfect soever his obedience may be for the future, it is supposed, from the nature of the thing, that it cannot be sinless, after sin has been committed; and it would be a reflection on the justice and holiness of God, for us to conclude that he will accept of imperfect obedience, instead of perfect. Therefore it follows, that a right to life is not to be expected from our imperfect obedience to the law, as the apostle says, By the deeds of the law there shall no flesh be justified, chap. iii. 20. in God’s sight; in this respect our own righteousness is represented not only as faulty and defective, but as altogether insufficient to procure an interest in the divine favour, or to exempt us from the punishment which is due to us for sin. It is one thing to say, that eternal life is connected with obedience, so that no one can have the least ground to expect it without it; and another thing to say, that it is founded upon it, or, that it gives us a right and title to it. Nevertheless, we are not to conclude that the law is of no use; for,
1. It is of use to all men, in several respects:
(1.) It informs us of the holy nature and will of God, and of our duty to him. This is the first idea we have of a law[[199]], which signifies more especially a doctrine; and, as the subject-matter thereof, respects our being taught what we are obliged to, as commanded by a law-giver, it signifies a law. The divine perfections are eminently instamped on it in very legible characters; his sovereignty, as having a right to demand obedience; his holiness in the matter thereof, and in the obligation we are herein laid under to be holy in all conversation; because it is written, be ye holy, for I am holy, 1 Pet. i. 15, 16. and therefore this perfection is set forth in those threatnings that are annexed to it, whereby the wrath of God is revealed against all ungodliness and unrighteousness of men, Rom. i. 18. As it is designed to discover our secret faults, that we may be humbled for them, and hereby a multitude of sins may be prevented, so it not only sets forth the holiness, but the goodness of God; and indeed there is nothing enjoined therein as our duty, but what includes in it some advantage. Thus the Psalmist describes it as more to be desired than gold, yea, than much fine gold; sweeter also than honey and the honey comb; and adds, that in keeping thereof, there is great reward, Psal. xix. 10, 11.
(2.) The moral law is of use to all men, as it binds them to perform that which is therein enjoined as matter of duty, which is another idea contained in a law, viz. as it is that which binds the consciences of men, that so we may not vainly and presumptuously conclude, to our own destruction, that we may live as we list, or say, who is Lord over us? It is a great instance of the care and goodness of God, that he has taken this method to prevent that ruin which would arise from our withdrawing the allegiance which we owe to him, and lay us under the strictest engagement to seek after that blessedness which is connected with obedience to him.
(3.) We are hereby convinced of our inability to keep the law, and of the sinful pollution of our nature, hearts, and lives, as an expedient to humble us under the sense of sin and misery. The law being spiritual, we are thereby convinced that we are carnal, and sold under sin, as the apostle expresses it, Rom. vii. 14. And he also says, I had not known sin, but by the law, ver. 7. When we consider ourselves as being obliged to yield perfect obedience, and compare our hearts and lives therewith, we shall see nothing but holiness and purity on the one hand, and a wretched mass of corruption and impurity on the other. God demands perfect obedience; and we are unable, of ourselves, to perform any obedience. And our best duties being attended with many imperfections, we are hereby led to be humbled under a sense of sin, whatever thoughts we, before this, had of ourselves. When the law enters, sin will abound, chap. v. 20. and if we were apprehensive that we were alive, as the apostle expresseth it, without the law; when the commandment comes, sin will revive and we die, chap. vii. 9. and see ourselves exposed to the miseries threatened to those that violate it.
(4.) From hence arises a clear sight of the need that persons have of Christ, and of the perfection of his obedience. When we find ourselves condemned by the law, and that righteousness is not to be attained by our own obedience to it, then we are led to see our need of seeking it elsewhere; and when the gospel gives us a discovery of Christ, as ordained by God, to procure for us righteousness, or a right to eternal life by his obedience, this will shew us the need we have of faith in him, whereby we derive from him that which could not be attained by our own conformity to the law.
2. The moral law is of use in particular to the unregenerate. We have considered, under the former head, that it is of use to all men (among whom the unregenerate are included) as it gives them a discovery of the pollution and guilt of sin; and now we are led to enquire into the consequence hereof. Sin may be charged on the conscience, and the guilt thereof make it very uneasy, so that a person may apprehend himself under the condemning sentence of the law, and yet receive no saving advantage hereby; he may have a sight of sin, and not be truly humbled for it or turned from it. In some, corruption is hereby excited, and the soul grows worse than it was before; thus the apostle says, sin taking occasion by the commandment, wrought in me all manner of concupiscence, ver. 8. Others, when filled with a dread of the wrath of God, are inclined to stretch out their hand against him, and strengthen themselves against the Almighty; resolving, some way or other, to disentangle themselves, though they render their condition much worse thereby. These are compared to a wild bull in a net, full of the fury of the Lord, Isa. li. 20. or, as our Saviour says concerning Paul, before his conversion, they kick against the pricks, Acts ix. 5. Every step they take to free themselves from the horrible pit and miry clay, into which they are cast, sinks them deeper into it. Others are convinced of sin by the law, and, at the same time, despair of obtaining mercy; they complain with Cain, My punishment is greater than I can bear, Gen. iv. 13. or, as it is in the margin, Mine iniquity is greater than that it may be forgiven. These see themselves lost, or condemned by the law, but have no sight of Christ as coming into the world to save sinners, or, at least, the chief of them. The wound is opened, but there are no healing medicines applied. But there are others whose condition is no less dangerous, in whom the wound is healed slightly, who say, Peace, peace, when there is no peace, Jer. vi. 14. They are indeed, convinced of sin, and this is attended sometimes with an external humiliation, arising from the dread of God’s judgments. This effect it had in Pharaoh, Exod. x. 16, 17. and Ahab, 1 Kings xxi. 27-29. and they are willing to part with some particular sins, while they indulge others, that by this partial reformation they may free themselves from the condemning sentence of the law; but all this is to no purpose, sin gains strength hereby, and the guilt thereof is still increased. This is a wrong method taken to flee from the wrath to come; and therefore, when these convictions of sin have a good issue, in flying from it, they have recourse to Christ. This is called a being driven to Christ; by which we are to understand that they see themselves under an unavoidable necessity of going to him, as not being able to find peace or solid rest elsewhere. But since this effect is, in a peculiar manner, ascribed to the gospel, the law being only the remote means hereof, I would rather express it by their being drawn to him, or encouraged by the grace contained therein, to close with him by faith; and then the work is rendered effectual, and convictions end in a saving conversion. But if it be otherwise, or they apply themselves to indirect means, to ease themselves of the burden that lies on them, they are farther described as left inexcusable, and still remaining under the curse and condemning sentence of the law.
3. The moral law is of use to the regenerate. In considering which it may be observed; that there is something supposed in the answer, which treats on this subject, namely, that they who believe in Christ are delivered from it as a covenant of works; which is the only sense in which we are to understand those scriptures, which speak of believers as not being under the law, Rom. vi. 14. and being dead to the law, chap. vii. 4. as being redeemed from the curse thereof, Gal. iii. 13. The moral law is to be considered in two respects, as a rule of life, and so no one is delivered from it; or else, as a covenant of works, in the same sense in which it was given to man in innocency, the condition of which was his performing perfect obedience, in default whereof he was liable to a sentence of death. In this latter respect a believer is delivered from it.
This is the great privilege that such are made partakers of in the gospel; which sets forth Christ as our Surety, performing perfect obedience for us, and enduring the curse we were liable to; so that though it was a covenant of works to him, it ceases to be so to them who are interested in him; and accordingly it is farther added, that they are hereby neither justified nor condemned. Not justified; thus the apostle says, By the deeds of the law shall no flesh be justified, Rom. iii. 20. This is therefore only to be expected from him who is the Lord our righteousness, Jer. xxiii. 6. in whom all the seed of Israel shall be justified, and glory, Isa. xlv. 25. Nor are they condemned by the law; for that is inconsistent with a justified state; as the apostle says, There is no condemnation to them which are in Christ Jesus, Rom. viii. 1. However, we must distinguish between a believer’s actions being condemned by the law, or his being reproved thereby, and laid under conviction, for sins daily committed; and his being in a condemned state, according to the sentence thereof. We are far from denying that a believer is under an obligation to condemn or abhor himself, that is, to confess that he deserves to be condemned, by God, for the sins that he commits, which, if he should mark, or punish him according to the demerit of, he could not stand. Thus the Psalmist says, though speaking of himself as a believer, and consequently in a justified state, Enter not into judgment with thy servant; for in thy sight shall no man living be justified, Psal. cxliii. 2. This a believer may say, and yet not conclude himself to be in a state of condemnation; inasmuch as he sees himself, by faith, to have ground to determine that he is delivered from, and so not condemned by the law, as a covenant of works.
Moreover, it is observed, on the other hand, in the answer under our present consideration, that the moral law is of use to a believer, in those respects in which it is of use to all men; and therefore he is laid under the strictest obligation to perform all the duties which we owe to God and man, and to be humbled for those defects which he has reason to charge himself with, which call for the daily exercise of repentance towards God, and faith towards our Lord Jesus Christ.