Book Second · Chapter 7 · The Law Given, Not To Retain A People For Itself, But To Keep Alive The Hope Of Salvation In Christ Until His Advent. · 1

The divisions of this chapter are, I. The Moral and Ceremonial Law a schoolmaster to bring us to Christ, sec. 1, 2. II. This true of the Moral Law, especially its conditional promises. These given for the best reasons. In what respect the observance of the Moral Law is said to be impossible, sec. 3-5. III. Of the threefold office and use of the Moral Law, sec. 6-12. Antinomians refuted, sec. 13. IV. What the abrogation of the Law, Moral and Ceremonial, sec. 14-17.

Sections.

1. The whole system of religion delivered by the hand of Moses, in many ways pointed to Christ. This exemplified in the case of sacrifices, ablutions, and an endless series of ceremonies. This proved, 1. By the declared purpose of God; 2. By the nature of the ceremonies themselves; 3. From the nature of God; 4. From the grace offered to the Jews; 5. From the consecration of the priests.

2. Proof continued. 6. From a consideration of the kingdom erected in the family of David. 7. From the end of the ceremonies. 8. From the end of the Moral Law.

3. A more ample exposition of the last proof. The Moral Law leads believers to Christ. Showing the perfect righteousness required by God, it convinces us of our inability to fulfil it. It thus denies us life, adjudges us to death, and so urges us to seek deliverance in Christ.

4. The promises of the Law, though conditional, founded on the best reason. This reason explained.

5. No inconsistency in giving a law, the observance of which is impossible. This proved from reason, and confirmed by Scripture. Another confirmation from Augustine.

6. A consideration of the office and use of the Moral Law shows that it leads to Christ. The Law, while it describes the righteousness which is acceptable to God, proves that every man is unrighteous.

7. The Law fitly compared to a mirror, which shows us our wretchedness. This derogates not in any degree from its excellence.

8. When the Law discloses our guilt, we should not despond, but flee to the mercy of God. How this may be done.

9. Confirmation of the first use of the Moral Law from various passages in Augustine.

10. A second use of the Law is to curb sinners. This most necessary for the good of the community at large; and this in respect not only of the reprobate, but also of the elect, previous to regeneration. This confirmed by the authority of an Apostle.

11. The Law showing our wretchedness, disposes us to admit the remedy. It also tends to keep us in our duty. Confirmation from general experience.

12. The third and most appropriate use of the Law respects the elect. 1. It instructs and teaches them to make daily progress in doing the will of God. 2. Urges them by exhortation to obedience. Testimony of David. How he is to be reconciled with the Apostle.

13. The profane heresy of the Antinomians must be exploded. Argument founded on a passage in David, and another in Moses.

14. Last part of the chapter treating of the abrogation of the Law. In what respect any part of the Moral Law abrogated.

15. The curse of the Law how abrogated.

16. Of the abrogation of the Ceremonial Law in regard to the observance only.

17. The reason assigned by the Apostle applicable not to the Moral Law, but to ceremonial observances only. These abrogated, not only because they separated the Jews from the Gentiles, but still more because they were a kind of formal instruments to attest our guilt and impunity. Christ, by destroying these, is justly said to have taken away the handwriting that was against us, and nailed it to his cross.

1. From the whole course of the observations now made, we may infer, that the Law was not superadded about four hundred years after the death of Abraham in order that it might lead the chosen people away from Christ, but, on the contrary, to keep them in suspense until his advent; to inflame their desire, and confirm their expectation, that they might not become dispirited by the long delay. By the Law, I understand not only the Ten Commandments, which contain a complete rule of life, but the whole system of religion delivered by the hand of Moses. Moses was not appointed as a Lawgiver, to do away with the blessing promised to the race of Abraham; nay, we see that he is constantly reminding the Jews of the free covenant which had been made with their fathers, and of which they were heirs; as if he had been sent for the purpose of renewing it. This is most clearly manifested by the ceremonies. For what could be more vain or frivolous than for men to reconcile themselves to God, by offering him the foul odour produced by burning the fat of beasts? or to wipe away their own impurities by be sprinkling themselves with water or blood? In short, the whole legal worship (if considered by itself apart from the types and shadows of corresponding truth) is a mere mockery. Wherefore, both in Stephen's address (Acts 7:44), and in the Epistle to the Hebrews, great weight is justly given to the passage in which God says to Moses, "Look that thou make them after the pattern which was showed thee in the mount," (Exod. 25:40). Had there not been some spiritual end to which they were directed, the Jews, in the observance of them, would have deluded themselves as much as the Gentiles in their vanities. Profane men, who have never made religion their serious study, cannot bear without disgust to hear of such a multiplicity of rites. They not merely wonder why God fatigued his ancient people with such a mass of ceremonies, but they despise and ridicule them as childish toys. This they do, because they attend not to the end; from which, if the legal figures are separated, they cannot escape the charge of vanity. But the type shows that God did not enjoin sacrifice, in order that he might occupy his worshippers with earthly exercises, but rather that he might raise their minds to something higher. This is clear even from His own nature. Being a spirit, he is delighted only with spiritual worship. The same thing is testified by the many passages in which the Prophets accuse the Jews of stupidity, for imagining that mere sacrifices have any value in the sight of God. Did they by this mean to derogate in any respect from the Law? By no means; but as interpreters of its true meaning, they wished in this way to turn the attention of the people to the end which they ought to have had in view, but from which they generally wandered. From the grace offered to the Jews we may certainly infer, that the law was not a stranger to Christ. Moses declared the end of the adoption of the Israelites to be, that they should be "a kingdom of priests, and an holy nation," (Exod. 19:6). This they could not attain, without a greater and more excellent atonement than the blood of beasts. For what could be less in accordance with reason, than that the sons of Adams who, from hereditary taint, are all born the slaves of sin, should be raised to royal dignity, and in this way made partakers of the glory of God, if the noble distinction were not derived from some other source? How, moreover, could the priestly office exist in vigour among those whose vices rendered them abominable in the sight of God, if they were not consecrated in a holy head? Wherefore, Peter elegantly transposes the words of Moses, teaching that the fulness of grace, of which the Jews had a foretaste under the Law, is exhibited in Christ, "Ye are a chosen generation, a royal priesthood," (1 Pet. 2:9). The transposition of the words intimates that those to whom Christ has appeared in the Gospel, have obtained more than their fathers, inasmuch as they are all endued with priestly and royal honour, and can, therefore, trusting to their Mediator, appear with boldness in the presence of God.

2. And it is to be observed, by the way, that the kingdom, which was at length erected in the family of David, is part of the Law, and is comprehended under the dispensation of Moses; whence it follows, that, as well in the whole tribe of Levi as in the posterity of David, Christ was exhibited to the eyes of the Israelites as in a double mirror. For, as I lately observed (sec. 1), in no other way could those who were the slaves of sin and death, and defiled with corruption, be either kings or priests. Hence appears the perfect truth of Paul's statement, "The law was our schoolmaster to bring us unto Christ," "till the seed should come to whom the promise was made" (Gal. 3:24, 19). For Christ not yet having been made familiarly known to the Jews, they were like children whose weakness could not bear a full knowledge of heavenly things. How they were led to Christ by the ceremonial law has already been adverted to, and may be made more intelligible by several passages in the Prophets. Although they were required, in order to appease God, to approach him daily with new sacrifices, yet Isaiah promises, that all their sins would be expiated by one single sacrifice, and with this Daniel concurs (Isa. 53:5; Dan. 9:26, 27). The priests appointed from the tribe of Levi entered the sanctuary, but it was once said of a single priest, "The Lord has sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek," (Ps. 110:4). The unction of oil was then visible, but Daniel in vision declares that there will be another unction. Not to dwell on this, the author of the Epistle to the Hebrews proves clearly, and at length, from the fourth to the eleventh chapter, that ceremonies were vain, and of no value, unless as bringing us to Christ. In regard to the Ten Commandments, we must, in like manner, attend to the statement of Paul, that "Christ is the end of the law for righteousness to every one that believeth," (Rom. 10:4); and, again, that ministers of the new testament were "not of the letter, but of the spirit: for the letter killeth, but the split giveth life," (2 Cor. 3:6). The former passage intimates, that it is in vain to teach righteousness by precept, until Christ bestow it by free imputation, and the regeneration of the Spirit. Hence he properly calls Christ the end or fulfilling of the Law, because it would avail us nothing to know what God demands did not Christ come to the succour of those who are labouring, and oppressed under an intolerable yoke and burden. In another place, he says that the Law "was added because of transgressions," (Gal. 3:19), that it might humble men under a sense of their condemnation. Moreover, inasmuch as this is the only true preparation for Christ, the statements, though made in different words, perfectly agree with each other. But because he had to dispute with perverse teachers, who pretended that men merited justification by the works of the Law, he was sometimes obliged, in refuting their error, to speak of the Law in a more restricted sense, merely as law, though, in other respects, the covenant of free adoption is comprehended under it.