1. To convince of sin. Sin is a transgression of the law, by which it is known that it is sin. By the law is the knowledge of sin; not only of gross, actual sins, but of the inward lusts of the mind; "I had not known lust, except the law had said, Thou shalt not covet." Rom. iii. 20; vii. 7.

2. To restrain from sin. Of this use are the laws of men; hence civil magistrates are terrors to evil doers: so the law, by its menaces, deters men from sin.

3. To condemn and punish for sin. For sinners it is made, and against them it lies, to their condemnation, unless justified in Christ. (1 Tim. i. 9, 10.) It accuses of sin, charges with it, brings evidence of it; stops the sinner's mouth from pleading in his own cause, pronounces guilty before God, and curses and condemns, "it is the ministration of condemnation and death."

2. It is of use to saints and true believers in Christ.

1. To point out the will of God unto them. What is to be done by them, and what to be avoided; to inform them of, and urge them to their duty, both towards God and inan.

2. To be a rule of life and conversation to them. Not a rule to obtain life, but to live according to; to direct their steps. "The commandment is a lamp, and the law is light.' (Prov. vi. 23.) "Thy word is a lamp unto my feet." Ps. cxix. 105.

3. It is as a glass, in which a believer, by the light of the Spirit of God, may see his own face, what manner of man he is; how far short of perfection he is in himself. "I have seen an end of all perfection," &c. Hence,

4. They are led to prize the righteousness of Christ, since that is perfectly agreeable to the holy law of God; wherefore, "they desire to be found in Christ, not having on their own righteousness."

IV. The law of God continues under the present dispensation for the said uses.

Christ came not to destroy it, and loosen men's obligations to it, but to fulfil it; nor is the law made null and void by faith.

1. It does not continue as a covenant of works; and, indeed, it was not delivered to the children of Israel as such, strictly and properly speaking, only in a typical sense.

2. Nor does it continue as to the form of administration of it by Moses; it is now no longer in his hands, nor to be considered as such.

3. It continues not as a terrifying law to believers, "'who are not come to Mount Sinai, but they are come to Mount Sion." Nor are they awed and urged by its curses to an observance of it; but are constrained by the love of Christ.

4. Nor is it a cursing and condemning law to the saints; for "Christ had redeemed them from the curse of the law."

5. Yet it continues as a rule of walk and conversation to them, and is to be regarded by them as in the hands of Christ, their king and law giver. Believers, though freed from the law, in the sense before declared, yet are "not without a law to God, but under the law to Christ." 1 Cor. ix. 21.

OF THE GOSPEL.

The gospel of the grace of God.-Acts xx. 24.

THERE was gospel in the former dispensation, though called the legal dispensation; it was preached to Adam, to Abraham, and by Isaiah, and other prophets. Yet there is a clearer revelation and ministration of it under the present dispensation; as the law was, by the ministration of Moses, grace and truth; the word of grace and truth, the gospel, came by Jesus Christ, in a clearer and fuller manner than it had been made known before. (John i. 17.) Concerning which, the following things may be noted:

1. The name and signification of it.

The Greek word used for it signifies a good message, good news, glad tidings; the gospel is a message of good news from heaven, the far country, to sinners here on earth: such was the gospel Christ was anointed to preach; (Luke iv. 18, compared with Isa. Ixi. 1,) and which his ministers bring, 20 whose feet are beautiful upon the mountains." (Isa. lii. 7; Acts xiii. 32, 33.) The Hebrew

word used for the gospel, and the preaching of it, signifies good tidings also; and it is observed, by some, to have the signification of flesh in it, which has led them to think of the incarnation of Christ; which is, undoubtedly, good news to the children of men, and a considerable branch of the gospel of Christ: and what has given Isaiah the character of an evangelical prophet, as if then present in his time; "To us a child is born :" (Isa. ix. 6; see chap. vii. 14,) and when the angel proclaimed the birth of Christ to the shepherds, he is said, "to bring good tidings." (Luke ii. 10, 11.) And this is one principal part of the gospel, the great mystery of godliness, "God manifest in the flesh." (1 Tim. iii. 16.) Our English word gospel is of Saxon derivation; in which language, spel signifies speech and so gospel is either good speech, which carries in it the same idea with the Greek and Hebrew words, or God's speech, which he has spoken by his Son, by his prophets, and by his ministers.

The word is variously used; sometimes it is put for the history of Christ's birth, life, and actions; such are the gospels according to Matthew, Mark, &c. Mark begins his history thus, "The beginning of the gospel of Jesus;" (Mark i. 1 ;) and Luke calls his gospel, "The former treatise he had made, of all that Jesus began, both to do and to teach :" (Acts i. 1 ;) and hence these four writers are commonly called evangelists. Sometimes the gospel is to be taken in a large sense, as including the word and ordinances: (Matt. xxviii. 19, 20; Mark xvi. 15, 16,) and sometimes strictly, for the doctrine of peace, pardon, &c. by Christ; hence gospel ministers, who bring good tidings of good, are said to publish peace, salvation, &c.; (Isa. lii. 7,) the sum of which is expressed by the apostle, when he says, "This is a faithful saying," &c. 1 Tim. i. 15. Hence,

1. The gospel is called, the gospel of salvation, the word of salvation, and salvation itself, (Eph. i. 13; Acts xiii. 26; xxviii. 28,) because it gives an account of Christ, the author of salvation; of his appointment to it; of his mission, and coming into the world to effect it; and of his actual performance of it; of his being the able, willing, and only Saviour; and of the salvation itself, as great and glorious, perfect and complete, spiritual and

everlasting; and because it describes also the persons that share in it, sinners, sensible sinners, &c.; (Mark xvi. 16; Acts xvi. 30, 31,) and because it is, not only the means of revealing, but of applying salvation; for it is, to them that believe," the power of God unto salvation." 2. The gospel of the grace of God; (Acts xx. 24,) because the several doctrines of it are doctrines of grace, or which exhibit blessings as flowing from the grace of God; redemption, pardon, &c.

3. The gospel of peace, the word of reconciliation; (Eph. vi. 15; 2 Cor. v. 18; Acts. x. 36;) because it relates the steps taken in council and covenant; to form the scheme of man's peace with God; to lay the foundation of it, and to bring it about; (Zech. vi. 13; Isa. liv. 10,) and also relates the actual making of it; by whom, and by what means. Eph. ii. 14; Isa. liii. 5: Col.ți. 20; Rom. v. 10.

4. The gospel of the kingdom; (Matt. iv. 23,) because it treats both of the kingdom of grace here, showing wherein it lies; and of the kingdom of glory hereafter, pointing out the proper meetness for it. John iii. 5; Matt. v. 20; Luke xii. 32.

II. The author and origin of the gospel.

1. It is not of man; a device and invention of men. "I neither received it of men." (Gal. i. 11, 12.) It is not discoverable by the light of reason. (Matt. xvi. 16, 17.) Hence the gospel is frequently called, "a mystery:" the wisdom of God in a mystery; the hidden wisdom;" and the doctrines of it, the mysteries of the kingdom." Matt. xiii. 11.

2. The gospel is from heaven. It is good news from a far country: the gospel is, with the Holy Ghost, sent down from heaven and Christ that spoke it, is He that speaketh from heaven. The question put concerning the baptism of John, "Whence was it? from heaven, or of men ?" may be put concerning the gospel, and answered as that; that is, from heaven; and not of man. (1 Pet. i. 12; Heb. xii. 25; Matt. xxi. 25.) It comes also from God the Father, and is therefore called "the gospel of God." (Rom. i. 1-3.) It comes also from Chel Son of God, and is called," the gospel of gospel of Christ, the word of Christ, and th

the

Christ, and the testimony of our Lord," (Rom. i. 9-16; Col. iii. 16; 2 Tim. i. 8,) of which Christ is the subject, sum, and substance, as well as the author. Hence the apostle says, he received it "by the revelation of Jesus Christ." (Gal. i. 12.) It may be said, likewise, to come from the Holy Spirit of God, the inditer of the scriptures, wherein it lies, "who searches the deep things of it, and reveals them to men."

III. The effect of the gospel, when attended with the power and Spirit of God."

1. The regeneration of men; who are said, "to be born again by the word of God," and to be " begotten again with the word of truth." 1 Pet. i. 23; James i. 18.) Hence ministers of the gospel are represented as spiritual fathers. 1 Cor. iv. 15.

2. As in regeneration, souls are quickened by the Spirit and grace of God, this is ascribed to the gospel as an instrument. Hence it is called, "the Spirit which giveth life, and said to be," the savour of life unto life." 2 Cor. ii. 16, and iii. 6.

3. It is frequently spoken of as a light, a great light, a glorious light; and so is, in the hands of the Spirit, a means of enlightening the dark minds of men into mysteries of grace. "The entrance of thy word giveth light." (Ps. cxix. 130.) It is a glass, in which the glory of Christ, and of the riches of his grace, may be seen.

4. By it faith in Christ comes, and is ingenerated in the heart by the Spirit of God attending it. Hence, among other reasons, it is called "the word of faith." Rom. x. 8. 17.

5. When faith is wrought in the soul, the righteousness of Christ is revealed unto it in the gospel, and not at first believing only; it is revealed therein "from faith to faith." (Rom. i. 17.) Hence it is called "the word of righteousness, and the ministration of righteousness." Heb. v. 13; 2 Cor. iii. 6. 9.

6. It affords spiritual food, and is the means of feeding and nourishing souls unto everlasting life. It has in it milk for babes, and meat for strong men; and when it is found by faith, it is eaten by it with pleasure, and fills with spiritual joy. 1 Tim. iv. 6; vi. 3; Heb. v. 13, 14; Jer. xv. 16. Hence,