Paragraphs 19.6–19.7

It is here affirmed, that true believers are completely delivered from the law, as a covenant of works. Christ, as their representative and surety, endured the curse of the law in all its bitterness, and in its utmost extent, in his sufferings unto death, and thus set them completely free from its condemning power.—Gal. iii. 13; Rom. viii. 1. But had Christ only endured the curse of the law, and still left his people under its commanding power as a covenant, this would only have restored them to the same uncertain state of probation in which Adam originally stood, and every transgression would have again involved them under the curse. Christ, however, not only sustained the full infliction of the penalty of the law, he also yielded perfect obedience to its precepts, and thus obtained for his people deliverance from its commanding, as well as its condemning power. To show the complete nature of this freedom, we are told that they are dead to the law through the body of Christ; that Christ is the end of the law for righteousness to every one that believeth; and that they are not under the law, but under grace.—Rom. vii. 4, x. 4, vi. 14.

The doctrine of the believer’s freedom from the law, as a covenant, has no tendency to licentiousness; for it has already been established, that they are under the obligation of the law as a rule of life; and here it is further shown that the law is of manifold use to them, as well as to others: “The law is good,” says the Apostle Paul, “if a man use it lawfully” (1 Tim. i. 8); that is, if he use it in a suitableness to the state wherein he is, either as a believer or an unbeliever. The law serves numerous and important purposes, both to the unregenerate and to the regenerate. Some of these uses may be briefly stated:—

First. To the unregenerate the moral law is of use in the following respects:—

1. To restrain them from much sin.—1 Tim. i. 9.

2. To convince them of their sinfulness and misery.—Rom. iii. 20, vii. 9.

3. To discover to them their absolute need of Christ, and drive them to him as their all-sufficient Saviour.—Gal. iii. 24.

4. To render them inexcusable, if they continue in their sins, and finally reject the only Saviour of lost sinners.—Rom. i. 20, ii. 15; John iii. 18, 36.

Second. The moral law is of use to the regenerate in the following respects:—

1. To render Christ more precious to them, and excite their gratitude to him who so loved them as to obey its precepts and suffer its penalty, that he might deliver them from it as a covenant.—Gal. iii. 13, iv. 4, 5.

2. To show them the will of God, and regulate their conduct.—Mic. vi. 8.

3. To serve as a standard of self-examination, in order to discover the pollutions of their hearts and lives—to keep them self-abased—to lead them to a constant dependence upon Christ, and to excite them to a progressive advancement in holiness.—Phil. iii. 10–14.

4. To serve as a test of their sincerity, that they may assure their hearts that they are of the truth, and that they delight in the law of God after the inward man, notwithstanding their manifold defects in duty.—1 John iii. 19; Rom. vii. 22, 25; 2 Cor. i. 12.