1. The laws of works, which the apostle speaks of in the epistle to the Romans, particularly in the second and third chapters, cannot signify merely the Jewish law; for it is such a law as includes all the heathen world, as appears plain; Rom. ii. 14, 15. and by which the heathens as well as the Jews were condemned, and could never be justified; Rom. iii. 20. _By the deeds of the law shall no flesh he justified in his sight, for by the law is the knowledge of sin_; therefore this must be a law that extended to all mankind, since it stops every mouth, and proclaims the whole world guilty before God. 2. The law given to the Jews, or the covenant of Sinai, so far as it is purely political, was indeed a covenant of works; and their continuance in, or rejection out of the land of Canaan, depended upon their own works, their obedience or disobedience to this law, as it is often expressed in the writings of Moses: And upon this account it is used sometimes by the apostles as a very proper emblem or representative of the covenant of works made with our first father Adam, who was to have enjoyed or forfeited some earthly or heavenly paradise, according to his obedience or disobedience. It is plain then, that though St. Paul may cite the law of Moses to shew the nature of a law of works in general, yet it does not follow that he means only the law or covenant of Sinai; and it is as plain, by his including the Gentiles under it, that he does not mean the law of Sinai, but the original law or covenant of works made with all mankind in Adam their father and their head, and of which the law of Sinai was a proper emblem or figure. All laws of works therefore are insufficient for the salvation of sinful man, and his restoration to God’s favour and image, and eternal life. The law of Sinai was a law of works, promising an earthly Canaan to the obedient Jews. The law of innocency in Eden was a law of works, promising life and immortality to obedient mankind. But they have been both wretchedly broken; man was turned out of paradise, and the Jews out of Canaan, because of disobedience. But now the gospel whereby the Jews or Gentiles are to be saved, or to obtain eternal life, requires faith in the mercy and promises of God in and through Jesus Christ; and by this means it saves us, though our obedience be far short of perfection: This was the way whereby the Jews themselves were saved under the Old Testament: for the _gospel was preached to them as well as unto us_; Heb. iv. 2. though it was in darker hints, and types and figures. And in this way were Abraham and David justified as the apostle teaches; Rom. iv. 3, 4, 5, 6.