Morning at 11:30 AM & Evening at 4:00 PM, Galileistraße 65, 70565 Stuttgart
Scottish pastor-theologian, Dr. John Colquhoun (ka-hoon) is known for his Treatise on the Law and the Gospel. Colquhoun masterfully articulates the biblical doctrine of the covenants, following after the Westminsterian formula of the bi-covenantal structure as communicated in the Westminster Confession of Faith Chapter 7. Little is known about Colquhoun. However, one can easily derive from his writings on the covenants his pastoral heart. Over the subsequent works below, I seek to provide the pastoral implications of preaching the Law and the Gospel distinction by drawing from Colquhoun’s Treatise on the Covenant of Works to demonstrate how pastors can preach the clear Gospel. This will be looked at in light of each section of Colquhoun’s treatise, namely, a chapter-by-chapter analysis. Furthermore, I will briefly summarize Colquhoun’s categories and the theological undergirding of his doctrine and follow-up with an analysis on his pastoral implications.
In the first instance, the proofs of the covenant of works will be explored. Colquhoun follows the clear teachings of Westminster on the Covenant of Works.[1] His definition is as follows,
“[The covenant of works is] a free compact or agreement between JEHOVAH and the first Adam as the head and representative of all his natural offspring, in which He promised to him life, in all its possible extent and duration, if he would continue for a limited time to perform perfect obedience to all His commandments, and threatened death, in all its awful extent and duration, if he would in the least instance disobey. To this Adam freely and fully consented.”[2]
In juxtaposition to the Covenant of Grace, therein the Second Adam, Jesus Christ, took upon Himself the fulfilment of the law’s demands and imputed His meritorious righteousness to the elect, the Covenant of Works declares the imputation of Adam’s first sin to all of his posterity who are under the wrath and curse of God’s law (cf. Romans 5:12-21).[3]
The law, according to Colquhoun, represents the moral law, ingrained upon man in being created in the imago Dei.[4] The prevalent texts in which Colquhoun draws these implications from include Hosea 6:7, Romans 5:12-21, and Galatians 3:10, 12-13; 4:4-5. The purpose is not to defend the proper use of Colquhoun’s exegesis; rather, to home in on the pastoral implications of proving this doctrine. What exactly is at stake? The doctrine of justification and imputation. The importance is thusly stated by Martin Luther, “Justificatio est articulus stantis et cadentis ecclesiae.”[5] What is at stake is the biblical understanding of man being declared righteous in the sight of a holy God, which is an alien, or foreign, righteousness. In preaching, anyone declaring a divergence from the doctrine of justification by faith alone is preaching another cursed gospel (cf. Galatians 1:6, 9).
Colquhoun extracts the pastoral implications of rightly demonstrating the scriptural proofs of the covenant of works. In his own words, “Without admitting the reality of such a covenant we cannot consistently with our doing so believe any article of that glorious gospel, which is an exhibition of the covenant of grace to sinners of mankind.”[6] The gospel goes hand-in-hand with the covenant of works. How so? It directly points to the imputation of Adam’s sin to all of his posterity descending from ordinary generation, or birth (WSC 16). As Colquhoun notes, “Unless we believe that such a covenant was made with the first man, it will be impossible for us ever to account for the imputation of his sin consistently with the honor of divine justice to his posterity.”[7] If sin does not derive from Adam, man is not inherently sinful. Rather, it is left to them to enter into a state of sin. As Colquhoun further emphasizes, any detraction from the covenant of works makes it impossible to account for the sin of Adam’s progeny, the account of universal depravity, the unnumbered transgressions caused by the children of Adam, and most importantly, it will be impossible to “account for the necessity of having an infinite atonement made for the sins of the elect; of the imputation of the righteousness of the second Adam to their persons; or of the communication of holy influences to their souls.”[8] It is neither a matter of preference, denominational affiliation, Reformed convictions, or doctrine per se; instead, it is a gospel matter.
Therefore, those who wish to draw sinners unto Christ must first draw sinners to their very need of a Saviour in the first place. Too often is the broad evangelical church fixated upon unscriptural tactics of drawing in unbelievers by digressing to worldly means. Too often is the broad evangelical church afraid of confronting man and his sin for fear of being judgmental, or unloving. What is more unloving? Is it telling the truth which may offend? Or is it avoiding the truth to be inclusive? Imagine if you will, a cancer doctor. A patient goes into the hospital complaining of unknown pain, malaise, fever, and general unwellness. They draw blood finding an elevated white blood cell count. They conduct a CT scan or MRI and find a tumor. The doctor has two options: first, they can take the modern evangelical route and tell the patient they are fine. Their condition has no detrimental effects on their lives. They just need to be loved on and accepted for who they are. In contradistinction, the doctor can be willing to tell the truth, to diagnose the underlying condition of their ailments, to expose them of the reality of death, lest the tumor be removed. The former demonstrates carelessness in the vow taken by doctors to do no harm. The latter, demonstrates a firm conviction of the truth with a recognition that the truth will set the patient free from the diagnosis.
In a similar fashion, pastors cannot back down from the clear teachings of Scripture, namely, man’s utter inability to come to God. Even the Lord Jesus Christ Himself declares that unless a man be born again, He does not even possess the power or ability to see the Kingdom of God (John 3:3). Paul belabors the point in Romans 3 that man is incapable of doing that which pleases God. Based upon that presupposition, like a skilled oncologist, Paul places the sinner through tests to procure a diagnosis. Unlike most cancers, there is a cure. While man was still weak, while he was an enemy with God, while he was ungodly, Christ Jesus died for Him (cf. Romans 5:6-11). That is the treatment. That is the radiation therapy, the surgical removal of the malignancy of mankind. What then is the diagnosis? Romans 5:12 states clearly, “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.” To diagnose is to treat, to treat is to love one’s neighbor.
Therefore, preach the law. The law of God is that which was broken by Adam (WCF 19.1-3). Though in form the law was given upon Mount Sinai and is summarily comprehended in the Ten Commandments, it was still the obligation of Adam to perform perfect and perpetual obedience to its requirements to inherit eternal life, hence, a covenant of works. This law Adam broke. This law is imputed to all of mankind. This law’s demands were perfectly performed by our Surety. The law must be preached. As Colquhoun reminds the reader,
“if you do not believe that the infinitely high and holy ONE entered into a covenant of life with Adam, and with you in him, you cannot consistently believe that you are, by nature and by practice, undone sinners; nor that you stand in need either of the righteousness or strength of Christ the Second Adam.”[9]
Not only is this for the reader but also for the preacher. Are you preaching that the Lord Himself entered into a covenant of life with Adam wherein perfect obedience was required during the probationary title, which would have granted eternal life, yet upon Adam’s fall and disobedience left all mankind into the cursed promise of God that “in the day you eat of it you shall surely die” (Genesis 2:16-17)? Are you preaching that apart from Christ man is nothing but an undone sinner both by nature and practice? Do you recognize the implications of Christ’s own righteousness as the grounds for justification? Is the totality of the law’s demands and the free offer of the Gospel being preached? Or are you concerned more with church numbers or an unbiblical reputation as the “judgmental pastor”?
I would encourage you to see from only Colquhoun’s proofs that a covenant of works exists and is scripturally supported that the implications are life and death. Life to those who would believe in their hearts and confess with their mouths that Jesus Christ is Lord (cf. Romans 10:9-10). Death to those who remain in their sins and trespasses (Romans 3:23; Ephesians 2:1-3), thinking that their general goodness and equity toward common man will bring them into heaven. Man is naturally inclined to believe in his self-sufficiency to inherit eternal life. As Colquhoun writes, “It is as natural to the sons of Adam to rely on their own profession and performance for a title to eternal life as it is to breathe.”[10] Preach the truths of Scripture and set the captives free. I leave you with Colquhoun’s concluding thoughts on the matter,
“It is only the Second Adam who can cast the first Adam out of the heart, and seize upon it for Himself; who can make the proud legalist willing, instead of going about to establish his own righteousness for life, to go about to work righteousness from life already received.”[11]
[1] Cf. WCF 7.2-3, 5; WLC 20-30; WSC 12-20.
[2] John Colquhoun, A Treatise on the Covenant of Works (Edinburgh: Thomsons, Brothers, 1821), 5.
[3] Subsequent Scripture references are derived from the English Standard Version (ESV), unless noted otherwise.
[4] Colquhoun, A Treatise on the Covenant of Works, 1821, 13.
[5] Arthur Carl Piepkorn, The Sacred Scriptures and the Lutheran Confessions: Selected Writings of Arthur Carl Piepkown (Mansfield, CT: CEC Press, 2007), 260.
[6] John Colquhoun, A Treatise on the Covenant of Works, ed. Don Kistler (Orlando, FL: The Northampton Press, 2021), 18.
[7] Colquhoun, 18.
[8] Colquhoun, 18.
[9] Colquhoun, 19.
[10] Colquhoun, 20.
[11] Colquhoun, 20.
English 
Deutsch