A continuation of the exposition of the Epistle of Paul the Apostle to the…

1. With respect unto its main End, and directive power to guide Men therein. This, in all Humane Laws, is the Public Good of the Community or Society unto whom it is given. When this ceaseth, and the Law becomes not directive or Useful unto the Public Good any more, all Rational Obligations unto its Observance do cease also. But yet this Law differed also from all others. All that any other Law aimeth at, is Obedience unto it self, and the Public Good, which that Obedience will produce. So the Moral Law in the first Covenant had no other End but Obedience unto it, and the Rewardableness thereon of them that did obey it. So was it an entire Instrument of our living to God, and of Eternal Rewards thereon. But as in its Renovation it was made a part of the Law here intended, it came with it to be of another Nature, or to have another Use and End. For the whole Scope and Design of this Law was to direct Men, not to look after that Good which was its End, in Obedience unto it self, but in something else, that it directed unto by that Obedience. The End it directed unto was Righteousness before God: But this could never be attained by an Obedience unto it, nor was it ever intended that so it should do. This the Law could not do, in that it was weak through the Flesh, Rom. 8. 3. And therefore those who pursued and followed after it with the most earnestness for this End, never attained thereunto, Rom. 9. 31, 32. This End therefore is principally to be considered in this Law, which when it is attained, the Law is established, although its Obligation unto Obedience unto it self, do necessarily cease. Now this End of the Law was Christ and his Righteousness, as the Apostle expressly declares; For Christ is the End of the Law for Righteousness to every one that Believeth, Rom. 10. 4. And therefore this whole Law was our School-Master to Christ, Gal. 3. 24, 25. This is called by our Saviour, [Greek or Hebrew], to fulfil the Law, and is opposed unto the destroying of it, Mat. 5. 17. I came not [Greek or Hebrew] to destroy or dissolve the Law, but to fulfil it. That is, not to abrogate it or take it away, as that which either wanted a just Authority, or was not Good or Useful, the common Reasons of the Abrogation of any Law in force: But I came to bring in and accomplish the whole End which it aimed at, and directed unto;