stronger by grace: "Christ," saith the apostle, Titus ii. 14, gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Ought not this obligation then to be urged, and therefore strictly preached? But if the law must be preached so strictly, we must then be able to keep it perfectly, otherwise it will be in vain to preach it so strictly, say the patrons of the perfection of the saints. But no duty declares what we can, but what we ought to do, as we have shown upon the eighth and ninth question. And though God doth not require that the law should be preached strictly, because we can keep it, yet there are other reasons for this. It is proper to preach it strictly, in order to condemn and restrain the reprobates; " for whose sake the law was given," according to 1 Tim. i. 9, 10, and to convince the elect before they are converted in order to their conversion, and to urge them to the Mediator, Rom. iii. 20. x. 4. But besides this, the strict preaching of the law is serviceable to believers, (a) “That all their lifetime they may learn more and more to know their sinful nature." For they are by this mean humbled, and rendered capable of more grace, as the heart of Josiah became "tender," when the law was read to him, 2 Kings xxii. 11-22. (b)" That they may thus become the more earnest in seeking the remission of sins, and righteousness in Christ." For the law teacheth them the necessity of remission, and the gospel revealing Christ to them, they are urged to him. Paul, convinced of his condition by the law, cried out for. deliverance through Christ, Rom. vii. 24. David did this before him, Psalm xxxii, li. (c)" That they may constantly endeavour and pray to God for his grace," &c. The law, when it is preached strictly, exhibits perfect holiness in all its lustre, and believers being in consequence of this, smitten with the love of it, "press after perfection," with Paul, Philip. iii. 12, 13, and pray earnestly for the grace of God, that he would cause them to keep his law. Hear what the great lover of the law saith to the Lord, Psalm cxix. 4, 5. "Thou hast commanded me to keep thy precepts diligently. O that my ways were directed to keep thy statutes." We might assign other reasons for preaching the law strictly to believers, as, that they may thus see what Christ hath done for them; that the law is a rule of thankfulness to them, who are God's covenant people, and that the law is to them an evidence of the grace of God, since they have the law in their hearts, and they delight in it, and observe it: but we may not insist too long on these things.

APPLICATION.

So long, hearers, have ye heard the strict preaching of the law. But hath it answered these good purposes with you? Surely many of you have not yet been properly advantaged by it. It is evident; for

1. The most of you know not yet their sinful nature. Some know indeed that they have sinned; but do ye indeed see that your very nature is sinful, that ye are thoroughly leavened with sin, and that it is become, as it were, your second nature to sin? no, ye do not know your sinful lusting; ye think that if ye do not render yourselves guilty of gross sins, ye are already very virtuous; ye know not with an inward, experimental knowledge, that lust is sinful in you, although the law saith, "Thou shalt not covet," and ye dare think, yea, even say, that ye are not covetous, but content with your own. Why should we wonder, for ye never come to yourselves, and do not look to the bottom of your corrupt hearts, and thus "do not know the plague of your hearts," as is required, 1 Kings viii. 38.

2. Many sin and are careless, from an observation of the imperfections of the saints. What thinkest thou, O sinner, when thy lust enticeth thee to this and that sin, dost thou not then venture to commit it, because the saints defiled themselves with such sins? and when thy conscience reproves thee on account of thine abominations, dost thou not then flatter thyself that, since the saints obtained the forgiveness of their sins, thou also wilt obtain forgiveness? but do thy sins distress thee as much as the sins of the saints distressed them? and do they cause thee to seek with such earnestness, forgiveness and righteousness in Christ, and to fight and guard more earnestly through the grace of the Lord against sin, as the sins of the saints constrained them to do? See this in David and Josiah, Psalm li. 2 Chron. xxxiv. 19-27. And it is still baser, that many of you watch for the failings of the saints, in order to scoff at them, and to reproach them on account of their failings, with much sarcastic bitterness, both in their presence and absence: "men watch for their halting," as the prophet complains, Jer. xx. 10, "and when they halt, rejoice," as David experienced to his sorrow, Psalm XXXV. 15. But if ye knew their distress on account of their halting, ye would not add to their sorrow. David had therefore reason to say to the Lord, Psalm xxxviii. 16, 17. "Lest they should rejoice over me: when my foot slippeth, they magnify themselves against VOL. II.

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me. For I am ready to halt, and my sorrow is continually be fore me."

3. There are few who make a right use of the preaching of the law; for some cannot and will not hear the strict preaching of the law, they cannot endure that probing of their hearts, and it provokes them to indignation against the preacher of the law. Is it not true! will ye not hate him, speak evil of him, depart from him, and turn away your ears, while he preaches, from hearing the law? The surly temper of God's ancient people prevails also in many of you. See this wickedness detected and threatened, Isaiah xxx. 9—14. lix. Amos v. 10. Others are better pleased with the preaching of the law they hear willingly a wise reprover, and even say that he cannot preach too sharply; but they do not proceed any further. Some of you are indeed at times alarmed, and are afraid with Felix; but ye seek to divert it, as he did, Acts xxiv. 25, or are with Agrippa almost persuaded to become Christians," Acts xxvi. 28, but this is all that comes of it; and if it produce any effect, it will not induce you to seek with restlessness, pardon and righteousness in Christ; this ye neglect; but endeavour to amend in some measure your evil doings; and when ye advance a little therein, ye think that God will overlook all your shortcomings, as weaknesses: and ye have thus, like the Jews, "a zeal for God; but not according to knowledge for ye are ignorant of God's righteousness, and go about to establish your own righteousness; and do not thus submit yourselves to the righteousness of God," Rom. x. 2, 3. For ye seek not your salvation and rest in "Christ, who is the end of the law for righteousness to every one that believeth," vs. 4, but in your own doings.

Therefore all that ye have heard so long a time, of the law, hath been unprofitable, and of no service to you. And consequently the whole law, with all its commands and threatenings, is yet against you, and ye lie under the curse of the law, which is denounced against the transgressors, Gal. iii. 10, 12, and ye never will, while ye remain in your present condition, surmount it; "for God will by no mears clear the guilty," Exod. xxxiv. 7, and ye are guilty before him. Will ye flee from the wrath to come. flee then to the Son of God, in order to obtain in him grace and mercy of the Lord; "for Christ is the end of the law for righteousness to every one that believeth," Rom. x. 4.

But ye, O believers must also still make use of the law, though ye are not any longer under the law, but under grace, and the righteousness of the law is fulfuled in you through the satisfaction of

Christ; for the law must yet be strictly preached to you also. -Therefore, .

1. Exercise yourselves yet daily in seeking a knowledge of your sins, that ye may become more and more acquainted with your sinful nature. When God began to lay his good hand on you, in order to convert you, he discovered to you indeed your abominableness and guilt, yet he discovered it only in part; but now ye must behold still greater abominations. Therefore examine yourselves often by the law, and compare yourselves with all that is commanded and forbidden in it; give strict heed to your heart, and observe what enters in, and what goeth out of it, and whither it would mislead you, if the Lord did not restrain you by his grace, yea, how often it actually seduces you, against your sincere and determined resolution. Descend often into yourselves, that ye may see that filthy bottom, and your concupiscence, as the first headspring of your sinful nature, and how that sinful nature becomes active, when the hatefulness of sin is exhibited by a prohibition of it. Paul learned to know his sinful nature in this manner; for he saith, Rom. vii. 8. 11. 13. "Sin, taking occasion by the commandment, wrought in me all manner of concupiscence, deceived me, and by it slew me. Was then that which is good made death unto me? God forbid. But sin was made death to me, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful."

2. Beware that your sight of your sinful nature, and your sorrow for it do not render you impatient, and fretful, and that it do not discourage you. It hath pleased the Lord to leave these corruptions, as thorns in your eyes, and as goads in your sides, in order to humble you, that ye may not be exalted on account of the excellency of the revelation; that Christ may remain precious to you, and that he may induce you to seek his righteousness continually; and also that he may cause you to be to the glory of his wisdom, power and goodness, since he is able to lead you in such a sinful way to salvation, He chooses to render you earnestly desirous of the perfect state in heaven; also to retain you in a state of warfare, that he may render you conquerors, and may crown you after your work is finished. Exercise yourselves then in these things, and continue engaged in them.

3. Beware of reproaching and despising others, who are beset with infirmities, on account of their stumblings. Ye know how your own sins grieve you; think not that other godly persons take pleasure in theirs: "Brethren," saith the apostle, Gal. vi. 1, “if a

man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted."

4. Pursue after perfection, though ye cannot be perfect. To indulge without restraint in sin, or to be discouraged, because we cannot attain to perfection is not the conduct of tender Christians; for they rather "reach forth to it," with Paul, Philip iii. 12—14. If we will be in earnest, we will attain to perfection after this life, yea, in this life we may always become more perfect than we are.

5. Every believer should endeavour to labour and advance according to his proficiency. As the man is, so is his strength. A child, a youth, and a man in Christ must each conduct according to, and not above his strength, that he may not overtoil himself. This the apostle requireth, Philip. iii. 15, 16.

Thus the law will not be a terror to you: "The law is not against such persons, and it was not made for righteous persons," as the apostle saith, Gal. v. 23. 1 Tim. i. 9. Your endeavours and imperfect obedience, O believers, will still be acceptable to God: "For if there be first a willing mind, it is accepted, according to that a man hath, and not according to that he hath not," saith Paul, 2 Cor. viii 12. Having such a perfect heart, ye will be imboldened to say with Hezekiah to the Lord in the hour of death, "Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight," Isaiah xxxviii. 3. It is true, your lusts and imperfections do still afflict you, but they will soon be abolished, and your Head and Husband Christ, "will present you to himself a glorious church, not having spot, or wrinkle, or any such thing; but holy and without blemish." Thus speaks Paul, Eph. v. 27. "And let all the people say Amen, yea, Amen."