TheDOCTRINEOf TheLAW AND GRACE UNFOLDED;O R,A discourse touching the law and grace; the nature of the one,
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"For the law made nothing perfect, but the bringing in of a better hope did;
by the which we draw nigh unto God" (Heb 7:19).
"Therefore we conclude that a man is justified by faith without the deeds of
the law" (Rom 3:28).
"To him [therefore] that worketh not, but believeth on Him that justifieth the
ungodly, his faith is counted for righteousness" (Rom 4:5).
It is difficult to understand those peculiar trials which called forth the
mighty energies of Bunyan's mind, unless we are acquainted with the times in
which he lived. The trammels of statecraft and priestcraft had been suddenly
removed from religion, and men were left to form their own opinions as to
rites and ceremonies. In this state of abrupt liberty, some wild enthusiasts
ran into singular errors; and Bunyan's first work on "Gospel Truths" was
published to correct them.
Then followed that alarm to thoughtless souls–"A Few Sighs from Hell"; and, in
1659, as a further declaration of the most important truths of revelation,
this work on the two covenants was sent forth to chastise error, and comfort
the saints of God. It was published many times during the author's life; and
since then, to a late period, very large impressions have been circulated.
Upon a subject of such vast importance–upon which hangs all our eternal
interests–all our indescribable joys or sorrows in a future and never-ending
state–the requirements of our Creator–and His gracious provision of pardoning
mercy, upon our failing to keep His Law–these are subjects of intense
interest. How important is it that all our researches into these solemn
realities should be guided simply by the revealed will of God! That was the
fountain at which Bunyan drunk in all his knowledge; and with simplicity, and
most earnest desire to promote the glory of God in the salvation of sinners,
he here gives the result of his patient, prayerful, painful investigation. The
humble dependence upon Divine mercy which the author felt is very striking.
He was sensible of his want of education; "no vain, whimsical, scholar-like
terms"–no philosophy from Plato or Aristotle. He felt, as to human teaching,
his weakness, but proved that, "when he was weak, then was he strong." He
claimed an interest in the fervent prayers of his fellow saints– "My heart is
vile, the devil lieth at watch, trust myself I dare not; if God do not help
me, my heart will deceive me." This was the proper spirit in which to enter
upon so solemn a subject; and the aid he sought was vouchsafed to him, and
appears throughout this important work. His first object is to define what is
the Law, a strict obedience to which is exacted upon all mankind. It was given
to Adam, and was afterwards more fully developed upon Mount Sinai.
It commands implicit, universal, perfect obedience, upon pain of eternal ruin.
He shows us that man, under the influence of that law, and while a stranger to
the Law of Grace, may repent and reform his conduct, become a member of a
Christian church, be a virgin waiting for his Lord, "but not step even upon
the lowest round of the ladder that reacheth to heaven." While man is a
stranger to the new birth, "his destiny is the lion's den; yea, worse than
that, to be thrown into Hell to the very devils." Bunyan in this, as well as
all other of his works, is awfully severe upon those who say, "Let us sin that
grace may abound," perverting the consolatory doctrine of Divine grace to
their souls" destruction. "What! because Christ is a Saviour, wilt thou be a
sinner! because His grace abounds, therefore thou wilt abound in sin! O wicked
wretch! rake Hell all over, and surely I think thy fellow will scarce be
found. If Christ will not serve their turn, but they must have their sins too,
take them, Devil; if Heaven will not satisfy them, take them, Hell; devour
them, burn them, Hell!" "Tell the hogs of this world what a hog-sty is
prepared for them, even such an one as a God hath prepared to put the devil
and his angels into."
To the distressed, sin-beaten Christian, this book abounds with consolation,
and instructions how to overcome the devices of Satan, who will plant the Ten
Commandments, like ten great guns, to destroy thy hopes. "Learn to outshoot
the devil in his own bow, and to cut off his head with his own sword. Doth
Satan tell thee thou prayest but faintly and with cold devotions? Answer him,
I am glad you told me, I will trust the more to Christ's prayers, and groan,
sigh, and cry more earnestly at the Throne of Grace." To such readers as have
been driven to the verge of despair by a fear of having committed the
unpardonable sin, here is strong consolation, and a very explicit scriptural
definition of that awful crime. Want of space prevents me adding more than my
earnest desire that the reading of this treatise may be productive of solid
peace and comfort.–ED.
If at any time there be held forth by the preacher the freeness and fullness
of the Gospel, together with the readiness of the Lord of Peace to receive
those that have any desire thereto, presently it is the spirit of the world to
cry out, Sure this man disdains the law, slights the law, and counts that of
none effect; and all because there is not, together with the Gospel, mingled
the doctrine of the law, which is not a right dispensing of the Word according
to truth and knowledge. Again; if there be the terror, horror, and severity of
the law discovered to a people by the servants of Jesus Christ, though they do
not speak of it to the end people should trust to it, by relying on it as it
is a covenant of works; but rather that they should be driven further from
that covenant, even to embrace the tenders and privileges of the second, yet,
poor souls, because they are unacquainted with the natures of these two
covenants, or either of them, therefore, "they say," "Here is nothing but
preaching of the law, thundering of the law"; when, alas, if these two be not
held forth–to wit, the Covenant of Works and the Covenant of Grace, together
with the nature of the one and the nature of the other–souls will never be
able either to know what they are by nature or what they lie under. Also,
neither can they understand what grace is, nor how to come from under the law
to meet God in and through that other most glorious covenant, through which
and only through which, God can communicate of Himself grace, glory, yea, even
all the good things of another world.
I, having considered these things, together with others, have made bold to
present yet once more to thy view, my friend, something of the mind of God, to
the end, if it shall be but blessed to thee, thou mayest be benefited thereby;
for verily these things are not such as are ordinary and of small concernment,
but do absolutely concern thee to know, and that experimentally too, if ever
thou do partake of the glory of God through Jesus Christ, and so escape the
terror and insupportable vengeance that will otherwise come upon thee through
His justice, because of thy living and dying in thy transgressions against the
Law of God. And therefore, while thou livest here below, it is thy duty, if
thou wish thyself happy for the time to come, to give up thyself to the
studying of these two covenants treated of in the ensuing discourse; and so to
study them until thou, through grace, do not only get the notion of the one
and of the other in thy head, but until thou do feel the very power, life, and
glory of the one and of the other: for take this for granted, he that is dark
as touching the scope, intent, and nature of the law, is also dark as to the
scope, nature, and glory of the Gospel; and also he that hath but a notion of
the one, will barely have any more than a notion of the other.
And the reason is this: because so long as people are ignorant of the nature
of the law, and of their being under it–that is, under the curse and
condemning power of it, by reason of their sin against it–so long they will be
careless, and negligent as to the inquiring after the true knowledge of the
Gospel. Before the commandment came–that is, in the spirituality of it–Paul
was alive–that is, thought himself safe; which is clear, (Rom 7:9,10 compared
with Phil 3:5-11, etc). But when that came, and was indeed discovered unto him
by the Spirit of the Lord, then Paul dies (Rom 7) to all his former life (Phil
3) and that man which before could content himself to live, though ignorant of
the Gospel, cries out now, "I count all things but loss for the excellency of
the knowledge of Christ Jesus my Lord" (verse 8). Therefore, I say, so long
they will be ignorant of the nature of the Gospel, and how glorious a thing it
is to be found within the bounds of it; for we use to say, that man that
knoweth not himself to be sick, that man will not look out for himself a
physician; and this Christ knew full well when He saith, "The whole have no
need of the physician, but the sick";[1] that is, none will in truth desire
the physician unless they know they be sick. That man also that hath got but a
notion of the law–a notion, that is, the knowledge of it in the head, so as to
discourse and talk of it–if he hath not felt the power of it, and that
effectually too, it is to be feared will at the best be but a notionist in the
Gospel; he will not have the experimental knowledge of the same in his heart;
nay, he will not seek nor heartily desire after it; and all because, as I said
before, he hath not experience of the wounding, cutting, killing nature of the
other.
I say, therefore, if thou wouldst know the authority and power of the Gospel,
labour first to know the power and authority of the law; for I am verily
persuaded that the want of this one thing–namely, the knowledge of the law, is
one cause why so many are ignorant of the other. That man that doth know the
law doth not know in deed and in truth that he is a sinner; and that man that
doth not know he is a sinner, doth not know savingly that there is a Saviour.
Again; that man that doth not know the nature of the law, that man doth not
know the nature of sin; and that man that knoweth not the nature of sin, will
not regard to know the nature of a Saviour; this is proved (John 8:31-36).
These people were professors, and yet did not know the truth–the Gospel; and
the reason was, because they did not know themselves, and so not the law. I
would not have thee mistake me, Christian reader; I do not say that the law of
itself will lead any soul to Jesus Christ; but the soul being killed by the
law, through the operation of its severity seizing on the soul, then the man,
if he be enlightened by the Spirit of Christ to see where remedy is to be had,
will not, through grace, be contented without the real and saving knowledge
through faith of Him.
If thou wouldst, then, wash thy face clean, first take a glass and see where
it is dirty; that is, if thou wouldst indeed have thy sins washed away by the
blood of Christ, labour first to see them in the glass of the law, and do not
be afraid to see thy besmeared condition, but look on every spot thou hast;
for he that looks on the foulness of his face by the halves, will wash by the
halves; even so, he that looks on his sins by the halves, he will seek for
Christ by the halves. Reckon thyself, therefore, I say, the biggest sinner in
the world, and be persuaded that there is none worse than thyself; then let
the guilt of it seize on thy heart, then also go in that case and condition to
Jesus Christ, and plunge thyself into His merits and the virtue of His blood;
and after that, thou shalt speak of the things of the law and of the Gospel
experimentally, and the very language of the children of God shall feelingly
drop from thy lips, and not till then (James 1).
Let this therefore learn thee thus much: he that hath not seen his lost
condition hath not seen a safe condition; he that did never see himself in the
devil's snare, did never see himself in Christ's bosom. "This my Son was dead,
and is alive again: he was lost, and is found." "Among whom we also had our
conversation in time past." [2] "But now are (so many of us as believe)
returned unto" Jesus Christ, "the" chief "Shepherd and Bishop of your souls."
I say, therefore, if thou do find in this treatise, in the first place,
something touching the nature, end, and extent of the law, do not thou cry
out, therefore, all of a sudden, saying, "Here is nothing but the terror,
horror, and thundering sentences of the law."
Again; if thou do find in the second part of this discourse something of the
freeness and fullness of the Gospel, do not thou say neither, "Here is nothing
but grace, therefore, surely, an undervaluing of the law." No; but read it
quite through, and so consider of it; and I hope thou shalt find the two
covenants– which all men are under, either the one or the other– discovered,
and held forth in their natures, ends, bounds, together with the state and
condition of them that are under the one, and of them that are under the
other.
There be some that through ignorance do say how that such men as preach terror
and amazement to sinners are beside the book, and are ministers of the
letter–the law, and not of the Spirit–the Gospel; but I would answer them,
citing them to the Sixteenth of Luke, from the nineteenth verse to the end;
and (1 Cor 6:9,10; Gal 3:10; Rom 3:9-19) only this caution I would give by the
way, how that they which preach terror to drive souls to the obtaining of
salvation by the works of the law, that preaching is not the right Gospel
preaching; yet when saints speak of the sad state that man are in by nature,
to discover to souls their need of the Gospel, this is honest preaching, and
he that doth do so, he doth the work of a Gospel minister (Rom 3:9-25).
Again, there are others that say, because we do preach the free, full, and
exceeding grace discovered in the Gospel, therefore we make void the law; when
indeed, unless the Gospel be held forth in the glory thereof without
confusion, by mingling the Covenant of Works therewith, the law cannot be
established. "Do we then make void the law through faith," or preaching of the
Gospel; nay, stay, saith Paul, "God forbid: yea, we establish the law" (Rom
3:31).
And verily, he that will indeed establish the law, or set it in its own place,
for so I understand the words, must be sure to hold forth the Gospel in its
right colour and nature; for if a man be ignorant of the nature of the Gospel
and the Covenant of Grace, they, or he, will be very apt to remove the law out
of its place, and that because they are ignorant, not knowing "what they say,
nor whereof they affirm."
And let me tell you, if a man be ignorant of the Covenant of Grace, and the
bounds and boundlessness of the Gospel, though he speak and make mention of
the name of the Father, and of the Son, and also of the name of the new
covenant, and the blood of Christ, yet at this very time, and in these very
words, he will preach nothing but the law, and that as a Covenant of Works.
Reader, I must confess it is a wonderfully mysterious thing, and he had need
have a wiser spirit than his own that can rightly set these two covenants in
their right places, that when he speaks of the one he doth not jostle the
other out of its place. O, to be so well enlightened as to speak of the
one–that is, the law–for to magnify the Gospel; and also to speak of the
Gospel so as to establish, and yet not to idolize, the law, nor any particular
thereof! It is rare, and to be heard and found but in very few men's breasts.
If thou shouldst say, What is it to speak to each of these two covenants so as
to set them in their right places, and also to use the terror of the one so as
to magnify and advance the glory of the other? To this I shall answer also,
read the ensuing discourse, but with an understanding heart, and it is like
thou wilt find a reply therein to the same purpose, which may be to thy
satisfaction.
Reader, if thou do find this book empty of fantastical expressions, and
without light, vain, whimsical, scholar-like terms, thou must understand it is
because I never went to school to Aristotle, or Plato, but was brought up at
my father's house, in a very mean condition, among a company of poor
countrymen. But if thou do find a parcel of plain, yet sound, true, and home
sayings, attribute that to the Lord Jesus His gifts and abilities, which He
hath bestowed upon such a poor creature as I am and have been. And if thou,
being a seeing Christian, dost find me coming short, though rightly touching
at some things, attribute that either to my brevity, or, if thou wilt, to my
weaknesses, for I am full of them. A word or two more, and so I shall have
done with this.
First. And the first is, Friend, if thou do not desire the salvation of thy
soul, yet I pray thee to read this book over with serious consideration; it
may be it will stir up in thee some desires to look out after it, which at
present thou mayest be without.
Secondly, If thou dost find any stirrings in thy heart by thy reading such an
unworthy man's works as mine are, be sure that in the first place thou give
glory to God, and give way to thy convictions, and be not too hasty in getting
them off from thy conscience; but let them so work till thou dost see thyself
by nature void of all graces, as faith, hope, knowledge of God, Christ, and
the Covenant of Grace.
Thirdly, Then, in the next place, fly in all haste to Jesus Christ, thou being
sensible of thy lost condition without Him, secretly persuading of thy soul
that Jesus Christ standeth open-armed to receive thee, to wash away thy sins,
to clothe thee with His righteousness, and is willing, yea, heartily willing,
to present thee before the presence of the glory of God and among the
innumerable company of angels with exceeding joy. This being thus, in the next
place, do not satisfy thyself with these secret and first persuasions, which
do or may encourage thee to come to Jesus Christ; but be restless till thou
dost find by blessed experience the glorious glory of this the second covenant
extended unto thee, and sealed upon thy soul with the very Spirit of the Lord
Jesus Christ. And that thou mayest not slight this my counsel, I beseech thee,
in the second place, consider these following things–
First, If thou dost get off thy convictions, and not the right way (which is
by seeing thy sins washed away by the blood of Jesus Christ), it is a question
whether ever God will knock at thy heart again or no; but rather say, such an
one "is joined to idols, let him alone" (Hosea 4:17). Though he be in a
natural state, "let him alone." Though he be in or under the curse of the law,
"let him alone." Though he be in the very hand of the devil, "let him alone."
Though he be a-going post-haste to Hell, "let him alone." Though his damnation
will not only be damnation for sins against the law, but also for slighting
the Gospel, yet "let him alone." My Spirit, My ministers, My Word, My grace,
My mercy, My love, My pity, My common providences, shall no more strive with
him; "let him alone." O sad! O miserable! who would slight convictions that
are on their souls, which (if not slighted) tend so much for their good?
Secondly, If thou shalt not regard how thou do put off convictions, but put
them off without the precious blood of Christ being savingly applied to thy
soul, thou art sure to have the mis-spending of that conviction to prove the
hardening of thy heart against the next time thou art to hear the Word
preached or read. This is commonly seen, that those souls that have not
regarded those convictions that are at first set upon their spirits, do
commonly, and that by the just judgments of God upon them, grow more hard,
more senseless, more seared and sottish in their spirits; for some, who
formerly would quake and weep, and relent under the hearing of the Word, do
now for the present sit so senseless, so seared, and hardened in their
consciences, that certainly if they should have hell-fire thrown in their
faces, as it sometimes cried up in their ears, they would scarce be moved; and
this comes upon them as a just judgment of God (2 Thess 2:11,12).
Thirdly, If thou do slight these, or those convictions that may be set upon
thy heart by reading of this discourse, or hearing of any other good man
preach the Word of God sincerely, thou wilt have the stifling of these or
those convictions to account and answer for at the day of judgment; not only
thy sins, that are commonly committed by thee in thy calling and common
discourse, but thou shalt be called to a reckoning for slighting convictions,
disregarding of convictions, which God useth as a special means to make poor
sinners see their lost condition and the need of a Saviour. Now here I might
add many more considerations besides these, to the end thou mayest be willing
to tend and listen to convictions; as,
First, Consider thou hast a precious soul, more worth than the whole world;
and this is commonly worked upon, if ever it be saved, by convictions.
Secondly, This soul is for certain to go to Hell, if thou shalt be a slighter
of convictions.
Thirdly, If that go to Hell, thy body must go thither too, and then never to
come out again. "Now consider this, ye that" are apt to "forget God," and His
convictions, "lest He tear you in pieces, and there be none to deliver" (Psa
50:22).
But if thou shalt be such an one that shall, notwithstanding thy reading of
thy misery, and also of God's mercy, shall persist to go on in thy sins, know,
in the first place, that here thou shalt be left, by the things that thou
readest, without excuse; and in the world to come thy damnation will be
exceedingly aggravated for thy not regarding of them, and turning from thy
sins, which were not only reproved by them, but also for rejecting of that
Word of Grace that did instruct thee how and which way thou shouldst be saved
from them. And so farewell; I shall leave thee, and also this discourse, to
God, who I know will pass a righteous judgment both upon that and thee. I am
yours, though not to serve your lusts and filthy minds, yet to reprove,
instruct, and, according to that proportion of faith and knowledge which God
hath given me, to declare unto you the way of life and salvation. Your
judgings, railings, surmisings, and disdaining of me, that I shall leave till
the fiery judgment comes, in which the offender shall not go unpunished, be he
you or me; yet I shall pray for you, wish well to you, and do you what good I
can. And that I might not write or speak in vain, Christian, pray for me to
our God with much earnestness, fervency, and frequently, in all your knockings
at our Father's door, because I do very much stand in need thereof; for my
work is great, my heart is vile, the devil lieth at watch, the world would
fain be saying, "Aha, aha, thus we would have it"; and of myself, keep myself
I cannot; trust myself I dare not; if God do not help me, I am sure it will
not be long before my heart deceive me, and the world would have their
advantage of me, and so God be dishonoured by me, and thou also ashamed to own
me. O, therefore, be much in prayer for me, thy fellow! I trust, in that
glorious grace that is conveyed from Heaven to sinners, by which they are not
only sanctified here in this world, but shall be glorified in that which is to
come; unto which, the Lord of His mercy bring us all.
These are several titles which are set over the several TRUTHS contained in this book, for thy sooner finding of them–
1. The words of the text opened, and the doctrines laid down. [This doctrine, that there are some that are under the law, or under the Covenant of Works.] 2. What the Covenant of Works is, and when it is given. 3. What it is to be under the Covenant of Works. 4. Who they are that are under the Covenant of Works. 5. What men may attain to that are under this Covenant of Works.
1. The doctrine proved. 2. The new covenant made with Christ. 3. The conditions of the new covenant. 4. The suretiship of Christ. 5. Christ the Messenger of the new covenant. 6. Christ the Sacrifice of the new covenant. 7. Christ the High Priest of the new covenant. 8. Christ completely fulfilled the conditions of the new covenant. 9. The Covenant of Grace unchangeable; the opposers answered. 10. Who, and how men are actually brought into the new covenant. 11. A word of experience. 12. The privileges of the new covenant. 13. Two Hell-bred objections answered. 14. A use of examination about the old covenant. 15. A legal spirit. 16. The use of the new covenant. 17. The unpardonable sin. 18. Objections answered for their comfort who would have their part in the new covenant.
"FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE" (Rom 6:14).
In the three former chapters, the Apostle is pleading for the salvation of
sinners by grace without the works of the law, to the end he might confirm the
saints, and also that he might win over all those that did oppose the truth of
this doctrine, or else leave them the more without excuse; and that he might
so do, he taketh in hand, first, to show the state of all men naturally, or as
they come into the world by generation, saying, in the Third Chapter, "There
is none righteous, no, not one; there is none that understandeth; there is
none that doeth good," etc. As if he had said, It seems there is a generation
of men that think to be saved by the righteousness of the law; but let me tell
them that they are much deceived, in that they have already sinned against the
law; for by the disobedience of one, many, yea all, were brought into a state
of condemnation (Rom 5:12-20). Now, in the Sixth Chapter he doth, as if he had
turned him round to the brethren, and said, My brethren, you see now that it
is clear and evident that it is freely by the grace of Christ that we do
inherit eternal life. And again, for your comfort, my brethren, let me tell
you that your condition is wondrous safe, in that you are under grace; for,
saith he, "Sin shall not have dominion over you"; that is, neither the damning
power, neither the filthy power, so as to destroy your souls: "For ye are not
under the law"; that is, you are not under that that will damn you for sin;
"but" you are "under grace," or stand thus in relation to God, that though you
have sinned, yet you shall be pardoned. "For ye are not under the law, but
under grace." If any should ask what is the meaning of the word "under," I
answer, it signifieth, you are not held, kept, or shut up by it so as to
appear before God under that administration, and none but that; or thus, you
are not now bound by the authority of the law to fulfill it and obey it, so as
to have no salvation without you so do; or thus, if you transgress against any
one tittle of it, you by the power of it must be condemned. No, no, for you
are not so under it; that is, not thus under the law. Again, "For ye are not
under the law." What is meant by this word "law"? The word "law," in
Scripture, may be taken more ways than one, as might be largely cleared. There
is the law of faith, the law of sin, the law of men, the law of works,
otherwise called the Covenant of Works, or the first or old covenant. "In that
He saith a new covenant," which is the grace of God, or commonly called the
Covenant of Grace, "He hath made the first old," that is, the Covenant of
Works, or the law (Heb 8:13). I say, therefore, the word "law" and the word
"grace," in this Sixth of the Romans, do hold forth the two covenants which
all men are under; that is, either the one or the other. "For ye are not under
the law"–that is, you to whom I do now write these words, who are and have
been effectually brought into the faith of Jesus, you are not under the law,
or under the Covenant of Works. He doth not, therefore, apply these words to
all, but to some, when he saith, "But ye"; mark, ye, ye believers, ye
converted persons, ye saints, ye that have been born. (YE) "for ye are not
under the law," implying others are that are in their natural state, that have
not been brought in to the Covenant of Grace by faith in Jesus Christ.
The words, therefore, being thus understood, there is discovered these two
truths in them–DOCTRINE FIRST. That there are some in Gospel times that are
under the Covenant of Works. DOCTRINE SECOND. That there is never a believer
under the law, as it is the Covenant of Works, but under grace through Christ.
"For ye," you believers, you converted persons, ye "are not under the law but
under grace"; or, for you are delivered and brought into or under the Covenant
of Grace.
For the first, THAT THERE ARE SOME THAT ARE UNDER THE LAW, OR UNDER THE
COVENANT OF WORKS, see, I pray you, that Scripture in the Third of the Romans,
where the Apostle, speaking before of sins against the law, and of the
denunciations thereof against those that are in that condition, he saith,
"What things soever the law saith, it saith to them who are under the law";
mark, "it saith to them who are under the law, that every mouth may be
stopped, and all the world become guilty before God" (Rom 3:19). That is, all
those that are under the law as a Covenant of Works, that are yet in their
sins, and unconverted, as I told you before. Again he saith, "But if ye be led
by the Spirit, ye are not under the law" (Gal 5:18). Implying again, that
those which are for sinning against the law, or the works of the law, either
as it is the old covenant, these are under the law, and not under the Covenant
of Grace. Again he saith, "For as many as are of the works of the law are
under the curse" (Gal 3:10). That is, they that are under the law are under
the curse; for mark, they that are under the Covenant of Grace are not under
the curse. Now, there are but two covenants, therefore, it must needs be that
they that are under the curse are under the law, seeing those that are under
the other covenant are not under the curse, but under the blessing. "So, then,
they which be of faith are blessed with faithful Abraham," but the rest are
under the law (Gal 3:9).
Now I shall proceed to what I do intend to speak unto. FIRST. I shall show you
what the Covenant of Works, or the law, is, and when it was first given,
together with the nature of it. SECOND. I shall show you what it is to be
under the law, or Covenant of Works, and the miserable state of all those that
are under it. THIRD. I shall show you who they are that are under this
covenant, or law. FOURTH. I shall show you how far a man may go and yet be
under this covenant, or law.
FIRST. What this Covenant of Works is, and when it was given. [What this
covenant is.] The Covenant of Works or the law, here spoken of, is the law
delivered upon Mount Sinai to Moses, in two tables of stone, in ten particular
branches or heads; for this see Galatians 4. The Apostle, speaking there of
the law, and of some also that through delusions of false doctrine were
brought again, as it were, under it, or at least were leaning that way (verse
21) he saith, As for you that desire to be under the law, I will show you the
mystery of Abraham's two sons, which he had by Hagar and Sarah; these two do
signify the two covenants; the one named Hagar signifies Mount Sinai, where
the law was delivered to Moses on two tables of stone (Exo 24:12; 34:1; Deu
10:1). Which is that, that whosoever is under, he is destitute of, and
altogether without the grace of Christ in his heart at the present. "For I
testify again to every man," saith he, speaking to the same people, that
"Christ has become of no effect unto you, whosoever of you are justified by
the law," namely, that given on Mount Sinai–"ye are fallen from grace" (Gal
5:3,4). That is, not that any can be justified by the law; but this meaning
is, that all those that seek justification by the works of the law, they are
not such as seek to be under the second covenant, the Covenant of Grace. Also
the Apostle, speaking again of these two covenants, saith, "But if the
ministration of death," or the law, for it is all one, "written and engraven
in stones," mark that, "was glorious, how shall not the ministration of the
Spirit," or the Covenant of Grace, "be rather glorious?" (2 Cor 3:7,8). As if
he had said, It is true, there was a glory in the Covenant of Works, and a
very great excellency did appear in it–namely, in that given in the stones on
Sinai–yet there is another covenant, the Covenant of Grace, that doth exceed
it for comfort and glory.
[When it was given.] But, though this law was delivered to Moses from the
hands of angels in two tables of stones, on Mount Sinai, yet this was not the
first appearing of this law to man; but even this in substance, though
possibly not so openly, was given to the first man, Adam, in the Garden of
Eden, in these words: "And the LORD God commanded the man, saying, Of every
tree of the garden thou mayest freely eat: but of the tree of the knowledge of
good and evil, thou shalt not eat of it; for in the day that thou eatest
thereof thou shalt surely die" (Gen 2:16,17). Which commandment then given to
Adam did contain in it a forbidding to do any of those things that was and is
accounted evil, although at that time it did not appear so plainly, in so many
particular heads, as it did when it was again delivered on Mount Sinai; but
yet the very same. And that I shall prove thus–
God commanded Adam in Paradise to abstain from all evil against the first
covenant, and not from some sins only; but if God had not commanded Adam to
abstain from the sins spoken against in the Ten Commandments, He had not
commanded to abstain from all, but from some; therefore it must needs be that
He then commanded to abstain from all sins forbidden in the law given on Mount
Sinai. Now that God commanded to abstain from all evil or sin against any of
the Ten Commandments, when He gave Adam the command in the garden, it is
evident that He did punish the sins that were committed against those commands
that were then delivered on Mount Sinai, before they were delivered on Mount
Sinai, which will appear as followeth–
The First, Second, and Third Commandments were broken by Pharaoh and his men;
for they had false gods which the Lord executed judgment against (Exo 12:12);
and blasphemed their true God (Exo 5:2) which escaped not punishment (Exo
7:17- 25). For their gods could neither deliver themselves nor their people
from the hand of God; but "in the thing wherein they dealt proudly, He was
above them" (Exo 18:11).
Again; some judge that the Lord punished the sin against the Second
Commandment, which Jacob was in some measure guilty of in not purging his
house from false gods, with the defiling of his daughter Dinah (Gen 34:2).
Again; we find that Abimelech thought the sin against the Third Commandment so
great, that he required no other security of Abraham against the fear of
mischief that might be done to him by Abraham, his son, and his son's son, but
only Abraham's oath (Gen 21:23). The like we see between Abimelech and Isaac
(Gen 31:53). The like we find in Moses and the Israelites, who durst not leave
the bones of Joseph in Egypt, because of the oath of the Lord, whose name, by
so doing, would have been abused (Exo 13:19).
And we find the Lord rebuking His people for the breach of the Fourth
Commandment (Exo 16:27-29).
And for the breach of the Fifth, the curse came upon Ham (Gen 9:25-27). And
Ishmael dishonouring his father in mocking Isaac was cast out, as we read (Gen
21:9,10). The sons-in-law of Lot for slighting their father perish in the
overthrow of Sodom (Gen 19:14).
The Sixth Commandment was broken by Cain, and so dreadful a curse and
punishment came upon him that it made him cry out, "My punishment is greater
than I can bear" (Gen 4:13).
Again; when Esau threatened to slay his brother, Rebecca sent him away,
saying, "Why should I be deprived also of you both in one day?" hinting unto
us, that she knew murder was to be punished with death (Gen 27:45) which the
Lord Himself declared likewise to Noah (Gen 9:6).[3] Again; a notable example
of the Lord's justice in punishing murder we see in the Egyptians and Pharaoh,
who drowned the Israelites' children in the river (Exo 1:22); and they
themselves were drowned in the sea (Exo 14:27).
The sin against the Seventh Commandment was punished in the Sodomites, etc.,
with the utter destruction of their city and themselves (Gen 19:24,25). Yea,
they suffer "the vengeance of eternal fire" (Jude 7). Also the male
Shechemites, for the sin committed by Hamor's son, were all put to the sword
(Gen 34:25,26).
Our first parents sinned against the Eighth Commandment in taking the
forbidden fruit, and so brought the curse on themselves and their posterity
(Gen 3:16). Again; the punishment due to the breach of this Commandment was by
Jacob accounted death (Gen 31:30,32). And also by Jacob's sons (Gen 44:9,10).
Cain sinning against the Ninth Commandment as in Genesis 4:9, was therefore
cursed as to the earth (Verse 11). And Abraham, though the friend of God, was
blamed for false- witness by Pharaoh, and sent out of Egypt (Gen 12:18-20) and
both he and Sarah reproved by Abimelech (Gen 20:9,10,16).
Pharaoh sinned against the Tenth Commandment, and was therefore plagued with
great plagues (Gen 12:15,17). Abimelech coveted Abraham's wife, and the Lord
threatened death to him and his, except he restored her again; yea, though he
had not come near her, yet for coveting and taking her the Lord fast closed up
the wombs of his house (Gen 20:3,18).
[Further Arguments.] I could have spoken more fully to this, but that I would
not be too tedious, but speak what I have to say with as much brevity as I
can. But before I pass it, I will besides this give you an argument or two
more for the further clearing of this, that the substance of the law delivered
on Mount Sinai was, before that, delivered by the Lord to man in the garden.
As, first, "death reigned over them that had not sinned after the similitude
of Adam's transgression"–that is, though they did not take the forbidden fruit
as Adam did; but had the transgression been no other, or had their sin been
laid to the charge of none but those that did eat of that fruit, then those
that were born to Adam after he was shut out of the garden had not had sin, in
that they did not actually eat of that fruit, and so had not been slaves to
death; but, in that death did reign from Adam to Moses, of from the time of
his transgression against the first giving of the law, till the time the law
was given on Mount Sinai, it is evident that the substance of the Ten
Commandments was given to Adam and his posterity under that command, "Eat not
of the tree that is in the midst of the garden." But yet, if any shall say
that it was because of the sin of their father that death reigned over them,
to that I shall answer, that although original sin be laid to the charge of
his posterity, yet it is also for their sins that they actually committed that
they were plagued. And again, saith the Apostle, "For where no law is, there
is no transgression" (Rom 4:15). For "sin is not imputed when there is no law;
nevertheless death reigned from Adam to Moses." saith he (Rom 5:13,14). But if
there had been no law, then there had been no transgression, and so no death
to follow after as the wages thereof; for death is the wages of sin (Rom 6:23)
and sin is the breach of the law; an actual breach in our particular persons,
as well as an actual breach in our public person (1 John 3:4). [4]
Again; there are no other sins than those against that law given on Sinai, for
the which those sins before mentioned were punished; therefore the law given
before by the Lord to Adam and his posterity is the same with that afterwards
given on Mount Sinai. Again; the conditions of that on Sinai and of that in
the garden are all one; the one saying, "Do this and live," the other saying
the same. Also judgment denounced against men in both kinds alike; therefore
this law it appeareth to be the very same that was given on Mount Sinai.
Again; the Apostle speaketh but of two covenants–to wit, grace and works–under
which two covenants all are; some under one, and some under the other. Now
this to Adam is one, therefore that on Sinai is one, and all one with this;
and that this is a truth, I say, I know, because the sins against that on
Sinai were punished by God for the breech thereof before it was given there;
so it doth plainly appear to be a truth; for it would be unrighteous with God
for to punish for that law that was not broken; therefore it was all one with
that on Sinai.
Now the law given on Sinai was for the more clear discovery of those sins that
were before committed against it; for though the very substance of the Ten
Commandments were given in the garden before they were received from Sinai,
yet they lay so darkly in the heart of man, that his sins were not so clearly
discovered as afterwards they were; therefore, saith the Apostle, the law was
added (Gal 3:19). Or, more plainly, given on Sinai, on tables of stone, "that
the offence might abound,"– that is, that it might the more clearly be made
manifest and appear (Rom 5:20).
Again; we have a notable resemblance of this at Sinai, even in giving the law;
for, first, the law was given twice on Sinai, to signify that indeed the
substance of it was given before. And, secondly, the first tables that were
given on Sinai were broken at the foot of the mount, and the others were
preserved whole, to signify that though it was the true law that was given
before, with that given on Sinai, yet it was not so easy to be read and to be
taken notice of, in that the stones were not whole, but broken, and so the law
written thereon somewhat defaced and disfigured.
[Object.] But if any object and say, though the sins against the one be the
sins against the other, and so in that they do agree, yet it doth not appear
that the same is therefore the same Covenant of Works with the other.
Answ. That which was given to Adam in Paradise you will grant was the Covenant
of Works; for it runs thus: Do this and live; do it not and die; nay, "Thou
shalt surely die." Now there is but one Covenant of Works. If therefore I
prove that that which was delivered on Mount Sinai is the Covenant of Works,
then all will be put out of doubt. Now that this is so it is evident–
1. Consider the two covenants are thus called in Scripture, the one the
administration of death, and the other the administration of life; the one the
Covenant of Works, the other of grace; but that delivered on Sinai is called
the ministration of death; that, therefore, is the Covenant of Works. "But
if," saith he, "the ministration of death, written and engraven on stones was
glorious," (2 Cor 3:7).
2. The Apostle, writing to the Galatians, doth labour to beat them off from
trusting in the Covenant of Works; but when he comes to give a discovery of
that law or covenant–he labouring to take them off from trusting in it–he doth
plainly tell them it is that which was given on Sinai (Gal 4:24,25). Therefore
that which was delivered in two tables of stone on Mount Sinai, is the very
same thing that was given before to Adam in Paradise, they running both alike;
that in the garden saying, Do this and live; but in the day thou eatest
thereof–or dost not do this–thou shalt surely die.
And so is this on Sinai, as is evident when he saith, "the man which doeth
those things shall live by them" (Rom 10:5). And in case they break them, even
any of them, it saith, "Cursed is every one that continueth not in all things
which are written in the (whole) book of the law to do them" (Gal 3:10). Now
this being thus cleared, I shall proceed.
SECOND. A second thing to be spoken to is this: to show what it is to be under
the law as it is a Covenant of Works; to which I shall speak, and that thus–
To be under the law as it is a Covenant of Works, is to be bound, upon pain of
eternal damnation, to fulfill, and that completely and continually, every
particular point of the Ten Commandments, by doing them–Do this, and then thou
shalt live; otherwise, "cursed is every one that continueth not in all," in
every particular thing or "things which are written in the book for the law to
do them" (Gal 3:10). That man that is under the first covenant stands thus,
and only thus, as he is under that covenant, or law. Poor souls, through
ignorance of the nature of that Covenant of Works, the law that they are
under, they do not think their state to be half so bad as it is; when, alas!
there is none in the world in such a sad condition again besides themselves;
for, indeed, they do not understand these things. He that is under the law, as
it is a Covenant of Works, is like the man that is bound by the law of his
king, upon pain of banishment, or of being hanged, drawn, and quartered, not
to transgress any of the commandments of the king; so here, they that are
under the Covenant of Works, they are bound, upon pain of eternal banishment
and condemnation, to keep within the compass of the law of the God of Heaven.
The Covenant of Works may, in this case, be compared to the laws of the Medes
and Persians, which being once made, cannot be altered. Daniel 6:8. You find
that when there was a law made and given forth that none should ask a petition
of any, God or man, but of the king only; this law being established by the
king (verse 9). Daniel breaking of it, let all do whatever they can, Daniel
must go into the lions' den (verse 16). So here, I say, there being a law
given, and sealed with the Truth and the Word of God,– how that "the soul that
sinneth, it shall die" (Eze 18:4). Whosoever doth abide under this covenant,
and dieth under the same, they must and shall go into the lion's den; yea,
worse than that, for they shall be thrown into Hell, to the very devils.
But to speak in a few particulars for thy better understanding herein, know,
First. That the Law of God, or Covenant of Works, doth not contain itself in
one particular branch of the law, but doth extend itself into many, even into
all the Ten Commandments, and those ten into very many more, as might be
showed; so that the danger doth not lie in the breaking of one or two of these
ten only, but it doth lie even in the transgression of any one of them. As you
know, if a king should give forth ten particular commands to be obeyed by his
subjects upon pain of death; now if any man doth transgress against any one of
these ten, he doth commit treason, as if he had broke them all, and lieth
liable to have the sentence of the law as certainly passed on him as if he had
broken every particular of them.
Second. Again; you know that the laws being given forth by the king, which if
a man keep and obey for a long time, yet if at the last he slips and breaks
those laws, he is presently apprehended, and condemned by that law. These
things are clear as touching the Law of God, as it is a Covenant of Works. If
a man doth fulfill nine of the Commandments, and yet breaketh but one, that
being broken will as surely destroy him and shut him out from the joys of
Heaven as if he had actually transgressed against them all; for indeed, in
effect, so he hath. There is a notable Scripture for this in the Epistle of
James, Second Chapter, at the tenth verse, that runs thus:–"For whosoever
shall keep the whole law, and yet offend in one point, he is guilty of
all,"–that is, he hath in effect broken them all, and shall have the voice of
them all cry out against him. And it must needs be so, saith James, because
"He that said," or that law which said, "Do not commit adultery, said also, Do
not kill. Now, if thou commit no adultery, yet if thou kill, thou art become a
transgressor of the law" (Verse 11). As thus; it may be thou didst never make
to thyself a god of stone or wood, or at least not to worship them so greatly
and so openly as the heathen do, yet if thou hast stolen, born false witness,
or lusted after a woman in thy heart (Matt 5:28) thou hast transgressed the
law, and must for certain, living and dying under that covenant, perish for
ever by the law; for the law hath resolved on that before-hand, saying,
"Cursed is every one that continueth not in ALL things"; mark, I pray you, "in
all things"; that is the Word, and that seals the doctrine.
Third. Again; though a man doth not covet, steal, murder, worship gods of wood
and stone, etc., yet if he do take the Lord's name in vain, he is for ever
gone, living and dying under that covenant. "Thou shalt not take the name of
the LORD thy God in vain"; there is the command. But how if we do? Then he
saith, "the LORD will not hold him guiltless that taketh His name in vain."
No; though thou live as holy as ever thou canst, and walk as circumspectly as
ever any did, yet if thou dost take the Lord's name in vain, thou art gone by
that covenant: "For I will not," mark "I will not," let him be in never so
much danger, "I will not hold him guiltless that taketh My name in vain" (Exo
20:7). And so likewise for any other of the ten, do but break them, and thy
state is irrecoverable, if thou live and die under that covenant.
Fourth. Though thou shouldest fulfill this covenant, or law, even all of it,
for a long time, ten, twenty, forty, fifty, or threescore years, yet if thou
do chance to slip and break one of them but once before thou die, thou art
also gone and lost by that covenant; for mark, "Cursed is every one that
continueth not in all things," that continueth not in ALL things, mark that,
"which are written in the book of the law to do them." But if a man doth keep
all the Law of God his whole lifetime, and only sin one time before he dies,
that one sin is a breach of the law, and he hath not continued in doing the
things contained therein. For, so to continue, according to the sense of this
Scripture, is to hold on without any failing, either in thought, word, or
deed; therefore, I say, though a man doth walk up to the law all his lifetime,
but only at the very last sin one time before he die, he is sure to perish for
ever, dying under that covenant. For, my friends, you must understand that the
Law of God is "yea," as well as the Gospel; and as they that are under the
Covenant of Grace shall surely be saved by it, so, even so, they that are
under the Covenant of Works and the law, they shall surely be damned by it, if
continuing there. This is the Covenant of Works and the nature of it–namely,
not to abate anything, no, not a mite, to him that lives and dies under it: "I
tell thee," saith Christ, "thou shalt not depart thence," that is, from under
the curse, "till thou hast paid the very last mite" (Luke 12:59).
Fifth. Again; you must consider that this law doth not only condemn words and
actions, as I said before, but it hath authority to condemn the most secret
thoughts of the heart, being evil; so that if thou do not speak any word that
is evil, as swearing, lying, jesting, dissembling, or any other word that
tendeth to, or savoureth of sin, yet if there should chance to pass but one
vain thought through thy heart but once in all thy lifetime, the law taketh
hold of it, accuseth, and also will condemn thee for it. You may see one
instance for all in (Matt 5:27,28) where Christ saith, that though a man doth
not lie with a woman carnally, yet if he doth but look on her, and in his
heart lust after her, he is counted by the law, being rightly expounded, such
an one that hath committed the sin, and thereby hath laid himself under the
condemnation of the law. And so likewise of all the rest of the commands; if
there be any thought that is evil do but pass through thy heart, whether it be
against God or against man in the least measure, though possibly not discerned
of thee, or by thee, yet the law takes hold of thee therefore, and doth by its
authority, both cast, condemn, and execute thee for thy so doing. "The thought
of foolishness is sin" (Prov 24:9).
Sixth. Again; the law is of that nature and severity, that it doth not only
inquire into the generality of thy life as touching several things, whether
thou art upright there or no; but the law doth also follow thee into all thy
holy duties, and watcheth over thee there, to see whether thou dost do all
things aright there– that is to say, whether when thou dost pray thy heart
hath no wandering thoughts in it; whether thou do every holy duty thou doest
perfectly without the least mixture of sin; and if it do find thee to slip, or
in the least measure to fail in any holy duty that thou dost perform, the law
taketh hold on that, and findeth fault with that, so as to render all the holy
duties that ever thou didst unavailable because of that. I say, if, when thou
art a hearing, there is but one vain thought, or in praying, but one vain
thought, or in any other thing whatsoever, let it be civil or spiritual, one
vain thought once in all thy lifetime will cause the law to take such hold on
it, that for that one thing it doth even set open all the floodgates of God's
wrath against thee, and irrecoverably by that covenant it doth bring eternal
vengeance upon thee; so that, I say, look which ways thou wilt, and fail
wherein thou wilt, and do it as seldom as ever thou canst, either in civil or
spiritual things, as aforesaid–that is, either in the service of God, or in
thy employments in the world, as thy trade or calling, either in buying or
selling any way, in anything whatsoever; I say, if in any particular it find
thee tardy, or in the least measure guilty, it calleth thee an offender, it
accuseth thee to God, it puts a stop to all the promises thereof that are
joined to the law, and leaves thee there as a cursed transgressor against God,
and a destroyer of thy own soul. [5]
Here I would have thee, by the way, for to take notice, that it is not my
intent at this time to enlarge on the several commands in particular–for that
would be very tedious both for me to write and thee to read; only thus much I
would have thee to do at the reading hereof–make a pause, and sit still one
quarter of an hour, and muse a little in thy mind thus with thyself, and say,
Did I ever break the law; yea or no? Had I ever, in all my lifetime, one
sinful thought passed through my heart since I was born; yea or no? And if
thou findest thyself guilty, as I am sure thou canst not otherwise choose but
do, unless thou shut thy eyes against thy every day's practice, then, I say,
conclude thyself guilty of the breach of the first covenant. And when that
this is done, be sure, in the next place, thou do not straightway forget it
and put it out of thy mind, that thou art condemned by the same covenant; and
then do not content thyself until thou do find that God hath sent thee a
pardon from Heaven through the merits of our Lord Jesus Christ, the mediator
of the second covenant. And if God shall but give thee a heart to take this my
counsel, I do make no question but these words spoken by me, will prove an
instrument for the directing of thy heart to the right remedy for the
salvation of thy soul.
Thus much now touching the law, and the severity of it upon the person that is
found under it, having offended or broken any particular of it, either in
thought, word, or action; and now, before I do proceed to the next thing, I
shall answer four objections that do lie in my way, and also, such as do
stumble most part of the world.
Object. First. But you will say, Methinks you speak very harsh; it is enough
to daunt a body. Set the case, therefore, that a man, after he hath sinned and
broken the law, repenteth of his wickedness and promiseth to do so no more,
will not God have mercy then, and save a poor sinner then?
Answ. I told you before, that the covenant, once broken, will execute upon the
offender that which it doth threaten to lay upon him; and as for your
supposing that your repenting and promising to do so no more may help well,
and put you in a condition to attain the mercy of God by the law, these
thoughts do flow from gross ignorance both of the nature of sin, and also of
the nature of the justice of God. And if I were to give you a description of
one in a lost condition for the present, I would brand him out with such a
mark of ignorance as this is.
Answ. 2. [The first answer is expounded by the second]. The law, as it is a
Covenant of Works, doth not allow of any repentance unto life to those that
live and die under it; for the law being once broken by thee, never speaks
good unto thee, neither doth God at all regard thee, if thou be under that
covenant, notwithstanding all thy repenting and also promises to do so no
more. No, saith the law, thou hast sinned, therefore I must curse thee; for it
is My nature to curse, even, and nothing else but curse, every one that doth
in any point transgress against Me (Gal 3:10). They brake My covenant "and I
regarded them not, saith the Lord" (Heb 8:9). Let them cry, I will not regard
them; let them repent, I will not regard them; they have broken My covenant,
and done that in which I delighted not; therefore, by that covenant I do
curse, and not bless; damn, and not save; frown, and not smile; reject, and
not embrace; charge sin and not forgive it. They brake My covenant "and I
regarded them not"; so that I say, if thou break the law, the first covenant,
and thou being found there, God looking on thee through that, He hath no
regard on thee, no pity for thee, no delight in thee.
Object. Second. But hath not the law promises as well as threatenings? saying,
"The man which doeth these things shall live," mark, he shall live, "by them,"
or in them (Rom 10:5; Gal 3:12).
Answ. 1. To break the Commandments is not to keep or fulfill the same; but
thou hast broken them, therefore the promise doth not belong to thee by that
covenant. 2. The promises that are of the law are conditional, and so not
performed unless there be a full and continual obedience to every particular
of it, and that without the least sin. "Do this"–mark, do this–and afterwards
thou shalt live; but if thou break one point of it once in all thy life, thou
hast not done the law; therefore the promises following the law do not belong
unto thee if one sin hath been committed by thee. As thus, I will give you a
plain instance– "Set the case, there be a law made by the king, that if any
man speak a word against him he must be put to death, and this must not be
revoked, but must for certain be executed on the offender; though there be a
promise made to them that do not
speak a word against him, that they should have great love from him; yet this
promise is nothing to the offender; he is like to have no share in it, or to
be ever the better for it; but contrariwise, the law that he hath offended
must be executed on him; for his sin shutteth him out from a share of, or in,
the promises." So it is here, there is a promise made indeed, but to whom?
Why, it is to none but those that live without sinning against the law; but if
thou, I say, sin one time against it in all thy lifetime, thou art gone, and
not one promise belongs to thee if thou continue under this covenant. Methinks
the prisoners at the bar, having offended the law, and the charge of a just
judge towards them, do much hold forth the law, as it is a Covenant of Works,
and how it deals with them that are under it. The prisoner having offended,
cries out for mercy; Good, my lord, mercy, saith he, pray, my lord, pity me.
The judge saith, What canst thou say for thyself that sentence of death should
not be passed upon thee? Why, nothing but this, I pray my lord be merciful.
But he answers again, Friend, the law must take place, the law must not be
broken. The prisoner saith, Good, my lord, spare me, and I will never do so
any more. The judge, notwithstanding the man's outcries and sad condition,
must, according to the tenor of the law, pass judgment upon him, and the
sentence of condemnation must be read to the prisoner, though it makes him
fall down dead to hear it, if he executes the law as he ought to do. And just
thus it is concerning the Law of God.
Object. Third. Ay, but sometimes, for all your haste, the judge doth also give
some pardons, and forgives some offenders, notwithstanding their offences,
though he be a judge.
Answ. It is not because the law is merciful, but because there is manifested
the love of the judge, not the love of the law. I beseech you to mark this
distinction; for if a man that hath deserved death by the law be,
notwithstanding this, forgiven his offence, it is not because the law saith,
"spare him"; but it is the love of the judge or chief magistrate that doth set
the man free from the condemnation of the law. But mark; here the law of men
and the Law of God do differ; the law of man is not so irrevocable; but if the
Supreme please he may sometimes grant a pardon without satisfaction given for
the offence; but the Law of God is of this nature, that if a man be found
under it, and a transgressor, or one that hath transgressed against it, before
that prisoner can be released there must be a full and complete satisfaction
given to it, either by the man's own life or by the blood of some other man;
for "without shedding of blood is no remission" (Heb 9:22); that is, there is
no deliverance from under the curse of the Law of God; and therefore, however
the law of man may be made of none effect sometimes by showing mercy without
giving of a full satisfaction, yet the Law of God cannot be so contented, nor
at the least give way, that the person offending that should escape the curse
and not be damned, except some one do give a full and complete satisfaction to
it for him, and bring the prisoner into another covenant–to wit, the Covenant
of Grace, which is more easy, and soul-refreshing, and sin-pardoning.
I say, therefore, you must understand that if there be a law made that reaches
the life, to take it away for the offence given by the offender against it,
then it is clear that if the man be spared and saved, it is not the law that
doth give the man this advantage, but it is the mere mercy of the king, either
because he hath a ransom or satisfaction some other way, or being provoked
thereto out of his own love to the person whom he saveth. Now, thou also
having transgressed and broken the Law of God, if the law be not executed upon
thee, it is not because the law is merciful, or can pass by the least offence
done by thee, but thy deliverance comes another way; therefore, I say, however
it be by the laws of men where they be corrupted and perverted, yet the Law of
God is of that nature, that if it hath not thy own blood or the blood of some
other man–for it calls for no less, for to ransom thee from the curse of it,
being due to thee for thy transgression, and to satisfy the cries, the doleful
cries, thereof, and ever for to present thee pure and spotless before God,
notwithstanding this fiery law–thou art gone if thou hadst a thousand souls;
for "without shedding of blood there is no remission" (Heb 9:22); no
forgiveness of the least sin against the law.
Object. Fourth. But, you will say, "I do not only repent me of my former life,
and also promise to do so no more, but now I do labour to be righteous, and to
live a holy life; and now, instead of being a breaker of the law, I do labour
to fulfill the same. What say you to that?"
Answ. Set the case, thou couldst walk like an angel of God; set the case, thou
couldst fulfill the whole law, and live from this day to thy life's end
without sinning in thought, word, or deed, which is impossible; but, I say,
set the case it should be so, why, thy state is as bad, if thou be under the
first covenant, as ever it was. For, first, I know thou darest not say but
thou hast at one time or other sinned; and if so, then the law hath condemned
thee; and if so, then I am sure that thou, with all thy actions and works of
righteousness, canst not remove the dreadful and irresistible curse that is
already laid upon thee by that law which thou art under, and which thou hast
sinned against; though thou livest the holiest life that any man can live in
this world, being under the law of works, and so not under the Covenant of
Grace, thou must be cut off without remedy; for thou hast sinned, though
afterwards thou live never so well.
The reasons for this that hath been spoken are these–
First, The nature of God's justice calls for it–that is, it calls for
irrecoverable ruin on them that transgress against this law; for justice gave
it, and justice looks to have it completely and continually obeyed, or else
justice is resolved to take place, and execute its office, which is to punish
the transgressor against it. You must understand that the justice of God is as
unchangeable as His love; His justice cannot change its nature; justice it is,
if it be pleased; and justice it is, if it be displeased. The justice of God
in this case may be compared to fire; there is a great fire made in some
place; if thou do keep out of it, it is fire; if thou do fall into it, thou
wilt find it fire; and therefore the Apostle useth this as an argument to stir
up the Hebrews to stick close to Jesus Christ, lest they fall under the
justice of God by these words, "For our God is a consuming fire" (Heb 12:29);
into which, if thou fall, it is not for thee to get out again, as it is with
some that fall into a material fire; no, but he that falls into this, he must
lie there for ever; as it is clear where he saith, "Who among us shall dwell
with everlasting burnings, and with devouring fire?" (Isa 33:14). For justice
once offended knoweth not how to show any pity or compassion to the offender,
but runs on him like a lion, takes him by the throat, throws him into prison,
and there he is sure to lie, and that to all eternity, unless infinite
satisfaction be given to it, which is impossible to be given by any of us the
sons of Adam.
Secondly, The faithfulness of God calls for irrecoverable ruin to be poured
out on those that shall live and die under this covenant. If thou, having
sinned but one sin against this covenant, and shouldst afterwards escape
damning, God must be unfaithful to Himself and to His Word, which both agree
as one. First, he would be unfaithful to Himself; to Himself, that is, to His
justice, holiness, righteousness, wisdom, and power, if He should offer to
stop the running out of His justice for the damning of them that have offended
it. And secondly, He would be unfaithful to His Word, His written Word, and
disown, deny, and break that, of which He hath said, "It is easier for Heaven
and earth to pass, than one tittle of the law to fail," or be made of none
effect (Luke 16:17). Now, if He should not, according to His certain
declarations therein, take vengeance on those that fall and die within the
threat and sad curses denounced, in that His Word could not be fulfilled.
Thirdly, Because otherwise he would disown the sayings of His Prophets, and
gratify the sayings of His enemies; His Prophets say He will take vengeance;
His enemies say He will not; His Prophets say He will remember their
iniquities, and recompense them into their bosom; but His enemies say they
should do well, and they shall have peace, though they walk after the
imaginations of their own hearts, and be not so strict as the Word commands,
and do not as it saith (Deu 29:19,20). But let me tell thee, hadst thou a
thousand souls, and each of them was worth a thousand worlds, God would set
them all on a light by fire, if they fall within the condemnings of His Word,
and thou die without a Jesus, even the right Jesus; "for the Scriptures cannot
be broken." What! dost thou think that God, Christ, Prophets, and Scriptures,
will all lie for thee? and falsify their words for thee? It will be but ill
venturing thy soul upon that.
And the reasons for it are these:–First, Because God is God; and secondly,
Because man is man.
First, Because God is perfectly just and eternally just, perfectly holy and
eternally holy, perfectly faithful and eternally faithful; that is, without
any variableness or shadow of turning, but perfectly continueth the same, and
cannot as well cease to be God as to alter or change the nature of His
Godhead. As He is thus the perfection of all perfections, He gave out His Law
to be obeyed; but if any offend it, then they fall into the hands of this His
eternal justice, and so must drink of His irrevocable wrath, which is the
execution of the same justice. I say, this being thus, the law being broken,
justice takes place, and so faithfulness followeth to see that execution be
done, and also to testify that He is true, and doth denounce His unspeakable,
insupportable, and unchangeable vengeance on the party offending.
Secondly, Because thou art not as infinite as God, but a poor created weed,
that is here today and gone tomorrow, and not able to answer God in His
essence, being, and attributes; thou art bound to fall under Him, for thy soul
or body can do nothing that is infinite in such a way as to satisfy this God,
which is an infinite God in all His attributes.
But to declare unto you the misery of man by this law to purpose, I do beseech you to take notice of these following particulars, besides what has been already spoken:–First, I shall show the danger of them by reason of the law, as they come from Adam; Second, as they are in their own persons particularly under it.
1. As they come from Adam, they are in a sad condition, because he left them a
broken covenant. Or take it thus: because they, while they were in him, did
with him break that covenant. O! this was the treasure that Adam left to his
posterity; it was a broken covenant, insomuch that death reigned over all his
children, and doth still to this day, as they come from him, both natural and
eternal death (Rom 5). It may be, drunkard, swearer, liar, thief, thou dost
not think of this.
2. He did not only leave them a broken covenant, but also made them himself
sinners against it. He [Adam] made them sinners–"By one man's disobedience
many were made sinners" (Rom 5:19). And this is worse than the first.
3. Not only so, but he did deprive them of their strength, by which at first
they were enabled to stand, and left them no more than dead men. O helpless
state! O how beggarly and miserable are the sons of Adam!
4. Not only so, but also before he left them he was the conduit pipe through
which the devil did convey off his poisoned spawn and venom nature into the
hearts of Adam's sons and daughters, by which they are at this day so strongly
and so violently carried away, that they fly as fast to Hell, and the devil,
by reason of sin, as chaff before a mighty wind.
5. In a word, Adam led them out of their paradise, that is one more; and put
out their eyes, that is another; and left them to the leading of the devil. O
sad! Canst thou hear this, and not have thy ears to tingle and burn on thy
head? Canst thou read this, and not feel thy conscience begin to throb and
dag? If so, surely it is because thou art either possessed with the devil, or
besides thyself.
[Second.] But I pass this, and come to the second thing, which is, the cause
of their being in a sad condition, which is by reason of their being in their
particular persons under it.
1. Therefore, they that are under the law, they are in a sad condition,
because they are under that which is more ready, through our infirmity, to
curse than to bless; they are under that called the ministration of
condemnation, that is, they are under that dispensation, or administration,
whose proper work is to curse and condemn, and nothing else (2 Cor 3).
2. Their condition is sad who are under the law, because they are not only
under that ministration that doth condemn, but also that which doth wait an
opportunity to condemn; the law doth not wait that it might be gracious, but
it doth wait to curse and condemn; it came on purpose to discover sin, "The
law entered," saith the Apostle, "that the offence might abound" (Rom 5:20) or
appear indeed to be that which God doth hate, and also to curse for that which
hath been committed; as he saith, "Cursed is every one that continueth not in
all things which are written in the book of the law to do them" (Gal 3:10).
3. They are in a sad condition, because that administration they are under
that are under the law doth always find fault with the sinner's obedience as
well as his disobedience, if it be not done in a right spirit, which they that
are under that covenant cannot do, by reason of their being destitute of
faith; therefore, I say, it doth control them, saying, "This was not well
done, this was done by the halves, this was not done freely, and that was not
done perfectly, and out of love to God." And hence it is that some men,
notwithstanding they labour to live as holy as ever they can according to the
law, yet they do not live a peaceable life, but are full of condemnings, full
of guilt and torment of conscience, finding themselves to fail here, and to
fall short there, omitting this good which the law commands, and doing that
evil which the law forbids, but never giveth them one good word for all their
pains.
4. They that are under the law are in a sad condition, because they are under
that administration that will never be contented with what is done by the
sinner. If thou be under this covenant, work as hard as thou canst, the law
will never say, "Well done"; never say, "My good servant"; no; but always it
will be driving thee faster, hastening of thee harder, giving thee fresh
commands, which thou must do, and upon pain of damnation not to be left
undone. Nay, it is such a master that will curse thee, not only for thy sins,
but also because thy good works were not so well done as they ought to be.
5. They that are under this covenant or law, their state is very sad, because
this law doth command impossible things of him that is under it; and yet doth
but right in it, seeing man at the first had in Adam strength to stand, if he
would have used it, and the law was given them, as I said before, when man was
in his full strength; and therefore no inequality if it commands the same
still, seeing God that gave thee strength did not take it away. I will give
you a similitude for the clearing of it. Set the case that I give to my
servant ten pounds, with this charge, Lay it out for my best advantage, that I
may have my own again with profit; now if my servant, contrary to my command,
goeth and spends my money in a disobedient way, is it any inequality in me to
demand of my servant what I gave him at first? Nay, and though he have nothing
to pay, I may lawfully cast him into prison, and keep him there until I have
satisfaction. So here; the law was delivered to man at the first when he was
in a possibility to have fulfilled it; now, then, though man have lost his
strength, yet God is just in commanding the same work to be done. Ay, and if
they do not do the same things, I say, that are impossible for them to do, it
is just with God to damn them, seeing it was they themselves that brought
themselves into this condition; therefore, saith the Apostle, "What things
soever the law (or commands) saith, it saith to them who are under the law;
that every mouth may be stopped, and all the world may become guilty before
God" (Rom 3:19). And this is thy sad condition that art under the law (Gal
3:10).
But if any should object, and say, But the law doth not command impossible
things of natural man,–
I should answer in this case as the Apostle did in another very much like unto
it, saying, "Understanding neither what they say, nor whereof they affirm."
For doth not the law command thee to love the Lord thy God with all thy soul,
with all they strength, with all thy might, etc., and can the natural man do
this? How can those that are accustomed to do evil, do that which is commanded
in this particular? "Can the Ethiopian change his skin, or the leopard his
spots?" (Jer 12:23).
Doth the law command thee to do good, and nothing but good, and that with all
thy soul, heart, and delight? which the law as a Covenant of Works calleth
for; and canst thou, being carnal, do that? But there is no man that hath
understanding, if he should hear thee say so, but would say that thou wast
either bewitched or stark mad.
6. They that are under the law are in a sad condition, because that though
they follow the law, or Covenant of Works; I say, though they follow it, it
will not lead them to Heaven; no, but contrariwise, it will lead them under
the curse. It is not possible, saith Paul, that any should be justified by the
law, or by our following of it; for by that "is the knowledge of sin," and by
it we are condemned for the same, which is far from leading us to life, being
the ministration of death (2 Cor 3). And again; "Israel, which followeth after
the law of righteousness, hath not attained to the law of righteousness.
Wherefore? Because they sought it not by faith, but by the law, and by the
works thereof" (Rom 9:30-32).
7. They that are under the law are in a sad condition, because they do not
know whether ever they shall have any wages for their work or no; they have no
assurance of the pardon of their sins, neither any hopes of eternal life; but
poor hearts as they are, they work for they do not know what, even like a poor
horse that works hard all day, and at night hath a dirty stable for his pains;
so thou mayest work hard all the days of thy life, and at the day of death,
instead of having a glorious rest in the Kingdom of Heaven, thou mayest, nay,
thou shalt, have for thy sins the damnation of thy soul and body in Hell to
all eternity; forasmuch, as I said before, that the law, if thou sinnest, it
doth not take notice of any good work done by thee, but takes its advantage to
destroy and cut off thy soul for the sin thou hast committed.
8. They that are under the law are in a sad condition, because they are under
that administration; upon whose souls God doth not smile, they dying there;
for the administration that God doth smile upon His children through, is the
Covenant of Grace, they being in Jesus Christ, the Lord of life and
consolation; but contrariwise to those that are under the law; for they have
His frowns, His rebukes, His threatenings, and with much severity they must be
dealt withal–"For they continued not in My covenant, and I regarded them not,
saith the Lord" (Heb 8:9).
9. They are in a sad condition, because they are out of the faith of Christ;
they that are under the law have not the faith of Christ in them; for that
dispensation which they are under is not the administration of faith. The law
is not of faith, saith the Apostle (Gal 3:12).
10. Because they have not received the Spirit; for that is received by the
hearing of faith, and not by the law, nor the works thereof (Gal 3:2).
11. In a word, if thou live and die under that covenant, Jesus Christ will
neither pray for thee, neither let thee have one drop of His blood to wash
away thy sins, neither shalt thou be so much as one of the least in the
Kingdom of Heaven; for all these privileges come to souls under another
covenant, as the Apostle saith–"For such are not under the law, but under
grace"–that is, such as have a share in the benefits of Jesus Christ, or such
as are brought from under the first covenant into the second; or from under
the law into the grace of Christ's Gospel, without which Covenant of Grace,
and being found in that, there is no soul can have the least hope of eternal
life, no joy in the Holy Ghost, no share in the privileges of saints, because
they are tied up from them by the limits and bonds of the Covenant of Works.
For you must understand that these two covenants have their several bounds and
limitations, for the ruling and keeping in subjection, or giving of freedom,
to the parties under the said covenants. Now they that are under the law are
within the compass and the jurisdiction of that, and are bound to be in
subjection to that; and living and dying under that, they must stand and fall
to that, as Paul saith, "To his own master he standeth or falleth." The
Covenant of Grace doth admit to those that are under it also liberty and
freedom, together with commanding of subjection to the things contained in it,
which I shall speak to further hereafter. [For what purpose the Law was
added and given.]
But now, that the former things may be further made to appear–that is, what
the sad condition of all them that are under the law is, as I have shown you
something of the nature of the law, so also shall I show that the law was
added and given for this purpose, that it might be so with those that are out
of the Covenant of Grace.
First, God did give the law that sin might abound, not that it should take
away sin in any, but to discover the sin which is already begotten, or that
may be hereafter begotten, by lust and Satan (Rom 5:20). I say, this is one
proper work of the law, to make manifest sin; it is sent to find fault with
the sinner, and it doth also watch that it may do so, and it doth take all
advantages for the accomplishing of its work in them that give ear thereto, or
do not give ear, if it have the rule over them. I say, it is like a man that
is sent by his lord to see and pry into the labours and works of other men,
taking every advantage to discover their infirmities and failings, and to
chide them? yea, to throw them out of the Lord's favour for the same.
Second. Another great end why the Lord did add or give the law, it was that no
man might have anything to lay to the charge of the Lord for His condemning of
them that do transgress against the same. You know that if a man should be had
before an officer or judge, and there be condemned, and yet by no law, he that
condemns him might be very well reprehended or reproved for passing the
judgment; yea, the party himself might have better ground to plead for his
liberty than the other to plead for the condemning of him; but this shall not
be so in the judgment-day, but contrariwise; for then every man shall be
forced to lay his hand on his mouth, and hold his tongue at the judgment of
God when it is passed upon them; therefore saith the Apostle, "What things
soever the law saith, it saith to them who are under the law"; that is, all
the commands, all the cursings and threatenings that are spoken by it, are
spoken, saith he, "that every mouth may be stopped"; mark, I beseech you, "it
saith," saith he, "that every mouth may be stopped, and all the world may
become guilty before God" (Rom 3:19). So that now, in case any in the
judgment-day should object against the judgment of God, as those in the 25th
of Matthew do, saying, Lord, when saw we Thee thus and thus? and why dost Thou
pass such a sad sentence of condemnation upon us? surely this is injustice,
and not equity: now for the preventing of this the law was given; ay, and that
it might prevent thee to purpose, God gave it betimes, before either thy first
father had sinned, or thou wast born. So that again, if there should be these
objections offered against the proceedings of the Lord in justice and
judgment, saying, Lord, why am I thus condemned, I did not know it was sin?
Now against these two was the law given and that betimes, so that both these
are answered. If the first come in and say, Why am I judged? why am I damned?
then will the law come in, even all the Ten Commandments, with every one of
their cries against thy soul; the First saying, He hath sinned against Me,
damn him; the Second saying also, He hath transgressed against Me, damn him;
the Third also saying the same, together with the Fourth, Fifth, Sixth,
Seventh, Eighth, Ninth, Tenth; even all of them will discharge themselves
against thy soul if thou die under the first covenant, saying, He or they have
transgressed against us, damn them, damn them: and I tell thee also, that
these ten great guns, the Ten Commandments, will, with discharging themselves
in justice against thy soul, so rattle in thy conscience, that thou wilt in
spite of thy teeth be immediately put to silence, and have thy mouth stopped.
And let me tell thee further, that if thou shalt appear before God to have the
Ten Commandments discharge themselves against thee, thou hadst better be tied
to a tree, and have ten, yea, ten thousand of the biggest pieces of ordnance
in the world to be shot off against thee; for these could go no further but
only to kill the body; but they, both body and soul, to be tormented in Hell
with the devil to all eternity.
Third, Again; if the second thing should be objected, saying, But Lord, I did
not think this had been sin, or the other had been sin, for nobody told me so;
then also will the giving of the law take off that, saying, Nay, But I was
given to thy father Adam before he had sinned, or before thou wast born, and
have ever since been in thy soul to convince thee of thy sins, and to control
thee for doing the thing that was not right. Did not I secretly tell thee at
such a time, in such a place, when thou wast doing of such a thing, with such
an one, or when thou was all alone, that this was a sin, and that God did
forbid it, therefore if thou didst commit it, God would be displeased with
thee for it: and when thou was thinking to do such a thing at such a time, did
not I say, Forbear, do not so? God will smite thee, and punish thee for it if
thou dost do it. And besides, God did so order it that you had me in your
houses, in your Bibles, and also you could speak and talk of me; thus pleading
the truth, thou shalt be forced to confess it is so; nay, it shall be so in
some sort with the very Gentiles and barbarous people that fall far short of
that light we have in these parts of the world; for, saith the Apostle, "The
Gentiles which have not the law, do by nature the things contained in the law,
these, having not the law," that is, not written as we have, yet they "are a
law unto themselves: which show the works of the law written in their hearts"
(Rom 2:14,15). That is, they have the law of works in them by nature, and
therefore they shall be left without excuse; for their own consciences shall
stand up for the truth of this where he saith, "Their conscience also bearing
witness, and their thoughts the meanwhile accusing or else excusing one
another." Ay, but when? Why, "in the day when God shall judge the secrets of
men by Jesus Christ according to my Gospel" (Rom 2:15,16). So this, I say, is
another end for which the Lord did give the law–namely, that God might pass a
sentence in righteousness, without being charged with any injustice by those
that shall fall under it in the judgment.
Fourth, A fourth end why the Lord did give the law it was, because they that
die out of Jesus Christ might not only have their mouths stopped, but also
that their persons "might become guilty before God" (Rom 3:19). And indeed
this will be the ground of silencing, as I said before, they finding
themselves guilty, their consciences backing the truth of the judgment of God
passed upon them, "they shall become guilty"–that is, they shall be fit
vessels for the wrath of God to be poured out into, being filled with guilt by
reason of transgressions against the commandments; thus, therefore, shall the
parties under the first covenant be "fitted to destruction" (Rom 9:22) even as
wood or straw, being well dried, is fitted for the fire; and the law was added
and given, and speaks to this very end, that sins might be shown, mouths might
be stopped from quarreling, and that "all the world," mark, "the world may
become guilty before God," and so be in justice for ever and ever overthrown
because of their sins.
And this will be so for these reasons–
1. Because God hath a time to magnify His justice and holiness, as well as to
show His forbearance and mercy. We read in Scripture that His eyes are too
pure to behold iniquity, and then we shall find it true (Hab 1:13). We read in
Scripture that He will magnify the law, and make it honourable, and then He
will do it indeed. Now, because the Lord doth not strike so soon as He is
provoked by sin, therefore poor souls will not know nor regard the justice of
God, neither do they consider the time in which it must be advanced, which
will be when men drop under the wrath of God as fast as hail in a mighty storm
(2 Peter 3:9; Psa 50:21,22). Now, therefore, look to it all you that count the
long-suffering and forbearance of God slackness; and because for the present
He keepeth silence, therefore to think that He is like unto yourselves. No,
no; but know that God hath His set time for every purpose of His, and in its
time it shall be advanced most marvelously, to the everlasting astonishment
and overthrow of that soul that shall be dealt withal by justice and the law.
O! how will God advance His justice! O! how will God advance His holiness!
First, by showing men that He in justice cannot, will not regard them, because
they have sinned; and, secondly, in that His holiness will not give way for
such unclean wretches to abide in His sight, His eyes are so pure.
2. Because God will make it appear that He will be as good as His Word to
sinners. Sinners must not look to escape always, though they may escape
awhile, yet they shall not go far all adoe unpunished; no, but they shall have
their due to a farthing, when every threatening and curse shall be
accomplished and fulfilled on the head of the transgressor. Friend, there is
never an idle word that thou speakest but God will account with thee for it;
there is never a lie thou tellest, but God will reckon with thee for it; nay,
there shall not pass so much as one passage in all thy lifetime but God, the
righteous God, will have it in the trial by His law, if thou die under it, in
the judgment-day.
THIRD. But you will say–"But who are those that are thus under the law?"
Answ. Those that are under the law may be branched out into three ranks of
men; either, first, such as are grossly profane, or such as are more refined;
which may be two ways, some in a lower sort, and some in a more eminent way.
First, Then they are under the law as a Covenant of Works who are open
profane, and ungodly wretches, such as delight not only in sin, but also make
their boast of the same, and brag at the thoughts of committing of it. Now, as
for such as these are, there is a Scripture in the First Epistle of Paul to
Timothy Chapter 1, verses 9, 10, which is a notable one to this purpose, "The
law," saith he, "is not made for a righteous man," not as it is a Covenant of
Works, "but for the" unrighteous or "lawless and disobedient, for the ungodly
and for sinners, for unholy and profane, for murderers of fathers and
murderers of mothers, for manslayers, for whoremongers, for them that defile
themselves with mankind, for menstealers, for liars," look to it, liars, "for
perjured persons, and," in a word, "if there be any other thing that is not
according to sound doctrine." These are one sort of people that are under the
law, and so under the curse of the same, whose due is to drink up the brimful
cup of God's eternal vengeance, and therefore I beseech you not to deceive
yourselves; for "know ye not that the unrighteous shall not inherit the
kingdom of God? Neither fornicators, nor idolaters, nor adulterers, nor
effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous,
nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of
God" (1 Cor 6:9,10).
Poor souls, you think that you may have your sins, your lusts, and pleasures,
and yet you shall do pretty well, and be let to go free in the judgment-day;
but see what God saith of such in Deuteronomy 29:19, 20–which shall "bless
himself in his heart, saying, I shall have peace," I shall be saved, I shall
do as well as others, in the day when God shall judge the world by Jesus
Christ; but, saith God, I will not spare them, no, but My anger and My
jealousy shall smoke against them. How far? Even to the executing all the
curses that are written in the Law of God upon them. Nay, saith God, I will be
even with them, "for I will blot out their names from under Heaven." And
indeed it must of necessity be so, because such souls are unbelievers, in
their sins, and under the law, which cannot, will not, show any mercy on them;
for it is not the administration of mercy and life, but the administration of
death and destruction, as you have it (2 Cor 3:7,9); and all those, every one
of them, that are open profane, and scandalous wretches are under it, and have
been so ever since they came into the world to this day; and they will for
certain live and die under the same dispensation, and then be damned to all
eternity, if they be not converted from under that covenant into and under the
Covenant of Grace, of which I shall speak in its place; and yet for all this,
how brag and crank [6] are our poor wantons and wicked ones in this day of
forbearance! as if God would never have a reckoning with them, as if there was
no law to condemn them, as if there was no hellfire to put them into. But O
how will they be deceived when they shall see Christ sitting upon the
judgment-seat, having laid aside his priestly and prophetical office, and
appearing only as a judge to the wicked? when they shall see all the records
of Heaven unfolded and laid open; when they shall see each man his name in the
Book of Life, and in the book of the law; when they shall see God in His
majesty, Christ in His majesty, the saints in their dignity, but themselves in
their impurity. What will they say then? whither will they fly then? where
will they leave their glory? O sad state! (Isa 10:3).
Second. They are under the law also who do not only so break and disobey the
law, but follow after the law as hard as ever they can, seeking justification
thereby–that is, though a man should abstain from the sins against the law,
and labour to fulfill the law, and give up himself to the law, yet if he look
no further than the law he is still under the law, and for all his obedience
to the law, the righteous Law of God, he shall be destroyed by that law.
Friend, you must not understand that none but profane persons are under the
law; no, but you must understand that a man may be turned from a vain, loose,
open, profane conversation and sinning against the law, to a holy, righteous,
religious life, and yet be in the same state, under the same law, and as sure
to be damned as the other that are more profane and loose. And though you may
say this is very strange, yet I shall both say it and prove it to be true.
Read with understanding that Scripture in Romans 9:30-31, where the Apostle,
speaking of the very thing, saith, "But Israel, which followed after the law
of righteousness"; mark, that followed after the law of righteousness; they
notwithstanding their earnest pursuit, or hunting after the law of
righteousness, "hath not attained to the law of righteousness." It signifies
thus much to us, that let a man be never so earnest, so fervent, so restless,
so serious, so ready, so apt and willing to follow the law and the
righteousness thereof, if he be under that covenant, he is gone, he is lost,
he is deprived of eternal life, because he is not under the ministration of
life if he die there. Read also that Scripture, Galatians 3:10, which saith,
"For as many as are of the works of the law are under the curse"; mark, they
that are of the works of the law. Now, for to be of the works of the law, it
is to be of the works of the righteousness thereof–that is, to abstain from
sins against the law, and to do the commands thereof as near as ever they can
for their lives, or with all the might they have: and therefore I beseech you
to consider it, for men's being ignorant of this is the cause why so many go
on supposing they have a share in Christ, because they are reformed, and
abstain from the sins against the law, who, when all comes to all, will be
damned notwithstanding, because they are not brought out from under the
Covenant of Works, and put under the Covenant of Grace.
Object. "But can you in very deed make these things manifestly evident from
the Word of God? Methinks to reason thus is very strange, that a man should
labour to walk up according to the Law of God as much as ever he can, and yet
that man notwithstanding this, should be still under the curse. Pray clear
it."
Answ. Truly this doth seem very strange, I do know full well, to the natural
man, to him that is yet in his unbelief, because he goeth by beguiled reason;
but for my part, I do know it is so, and shall labour also to convince thee of
the truth of the same.
1. Then, the law is thus strict and severe, that if a man do sin but once
against it, he, I say, is gone for ever by the law, living and dying under
that covenant. If you would be satisfied as touching the truth of this, do but
read Galatians 3:10, where it saith "Cursed is every one," that is, not a man
shall miss by that covenant, "that continueth not in all," mark, in all
"things which are written in the book of the law to do them." (1.) Pray mark,
here is a curse, in the first place, if all things written in the book of the
law be not done, and that, continually too–that is, without any failing or one
slip, as I said before. Now there is never a one in the world but before they
did begin to yield obedience to the least command, they in their own persons
did sin against it by breaking of it. The Apostle, methinks, is very notable
for the clearing of this in Romans 3:5. In the one he endeavours for to prove
that all had transgressed in the first Adam as he stood a common person,
representing both himself and us in his standing and falling. "Wherefore,"
saith he, "as by one man sin entered into the world, and death by sin; and so
death passed upon all men," mark that; but why? "for that all have sinned"
(Rom 5:12). That is, forasmuch as all naturally are guilty of original sin,
the sin that was committed by us in Adam; so this is one cause why none can be
justified by their obedience to the law, because they have in the first place
broken it in their first parents. But, (2.) in case this should be opposed and
rejected by quarrelsome persons, though there be no ground for it, Paul hath
another argument to back his doctrine, saying, For we have proved (already)
that both Jews and Gentiles are all under sin. "As it is written, There is
none righteous, no, not one." "They are all gone out of the way, they are
together," mark, together, "become unprofitable, there is none that doeth
good, no, not one." "Their throat is an open sepulchre; with their tongues
they have used deceit, the poison of asps is under their lips." Their "mouths
are full of cursing and bitterness." "Their feet are swift to shed blood." In
a word, "Destruction and misery are in their ways; and the way of peace have
they not known." Now then, saith he, having proved these things so clearly,
the conclusion of the whole is this, "That what things soever the law saith,"
in both showing of sin, and cursing for the same, "it saith" all "to them who
are under the law that every mouth may be stopped, and all the world may
become guilty before God" (Rom 3:10,19). So that here, I say, lieth the ground
of our not being justified by the law, even because, in the first place, we
have sinned against it; for know this for certain, that if the law doth take
the least advantage of thee by thy sinning against it, all that ever thou
shalt afterwards hear from it is nothing but Curse, curse, curse him, "for not
continuing in all things which are written in the book of the law to do them."
2. Thou canst not be saved by the righteous Law of God, the first covenant,
because that, together with this thy miserable state, by original and actual
sins, before thou didst follow the law, since thy turning to the law thou hast
committed several sins against the law–"In many things we offend all." So that
now thy righteousness to the law being mixed with sometimes the lust of
concupiscence, fornication, covetousness, pride, heart-risings against God,
coldness of affection towards Him, backwardness to good duties, speaking idle
words, having of strife in your hearts, and such like; I say, these things
being thus, the righteousness of the law is become too weak through this our
flesh (Rom 8:3), and so, notwithstanding all our obedience to the law, we are
yet through our weakness under the curse of the law; for, as I said before,
the law is so holy, so just, and so good, that it cannot allow that any
failing or slip should be done by them that look for life by the same. "Cursed
is every one that continuteth not in everything" (Gal 3:10). And this Paul
knew full well, which made him throw away all his righteousness. But you will
say, that was his own. Answ. But it was even that which while he calls it his
own, he also calls it the righteousness of the law (Phil 3:7-10) and to
account it but dung, but as dirt on his shoes, and that, that he might be
found in Christ, and so be saved by Him "without the deeds of the law" (Rom
3:28). But,
3. Set the case, the righteousness of the law which thou hast was pure and
perfect, without the least flaw or fault, without the least mixture of the
least sinful thought, yet this would fall far short of presenting of thee
blameless in the sight of God. And that I prove by these arguments–(1.) The
first argument is, that that which is not Christ cannot redeem souls from the
curse, it cannot completely present them before the Lord; now the law is not
Christ; therefore the moral law cannot, by all our obedience to it, deliver us
from the curse that is due to us (Acts 4:12). (2.) The second argument is,
that that righteousness that is not the righteousness of faith, that is, by
believing in Jesus Christ, cannot please God; now the righteousness of the law
as a Covenant of Works is not the righteousness of faith; therefore the
righteousness of the law as acted by us, being under that covenant, cannot
please God. The first is proved in Hebrews 11:6, "But without faith it is
impossible to please Him"; mark, it is impossible. The second thus, "The law
is not of faith" (Gal 3:12; Rom 10:5,6), compared with Galatians 3:11. "But
that no man is justified by the law in the sight of God, it is evident; for,
The just shall live by faith. And the law is not of faith."
But for the better understanding of those that are weak of apprehension, I
shall prove it thus–1. The soul that hath eternal life, he must have it by
right of purchase or redemption (Heb 9:12; Eph 1:7). 2. This purchase of
redemption must be through the blood of Christ. "We have redemption through
His blood." "Without shedding of blood is no remission." Now the law is not in
a capacity to die, and so to redeem sinners by the purchase of blood, which
satisfaction justice calls for. Read the same Scriptures (Heb 9:22). Justice
calls for satisfaction, because thou hast transgressed and sinned against it,
and that must have satisfaction; therefore all that ever thou canst do cannot
bring in redemption, though thou follow the law up the to the nail-head, as I
may say, because all this is not shedding of blood; for believe it, and know
it for certain, that though thou hadst sinned but one sin before thou didst
turn to the law, that one sin will murder thy soul, if it be not washed away
by blood, even by the precious blood of Jesus Christ, that was shed when He
did hang upon the cross on Mount Calvary.
Object. But you will say, "Methinks, that giving of ourselves up to live a
righteous life should make God like the better of us, and so let us be saved
by Christ, because we are so willing to obey His law."
Answ. The motive that moveth God to have mercy upon sinners is not because
they are willing to follow the law, but because He is willing to save them.
"Not for thy righteousness, or for the uprighteous of thine heart dost thou go
to possess their land" (Deu 9:4-6). Now understand this: if thy will to do
righteousness was the first moving cause why God had mercy on thee through
Christ, then it must not be freely by grace–I say, freely. But the Lord loves
thee and saves thee upon free terms, having nothing beforehand to make Him
accept of thy soul, but only the blood of Christ; therefore to allow of such a
principle it is to allow that grace is to be obtained by the works of the law,
which is as gross darkness as lies in the darkest dungeon in Popery, and is
also directly opposite to Scripture– For we are "justified freely by His
grace, through the redemption that is in Christ"; not through the good that is
in our selves, or done by us, no, "but by faith, without"–mark that– "without
the deeds of the law" (Rom 3:24-28). Again, "Not of works, least any man
should boast" (Eph 2:9). No, no, saith he, "Not according to our works," or
righteousness, "but according to His own purpose"; mark "according to His own
purpose and grace, which was" a free gift, "given us in Christ Jesus," not
lately, but "before the world began" (2 Tim 1:9).
Object. But you will say, "Then why did God give the law, if we cannot have
salvation by following of it?"
Answ. I told you before that the law was given for these following reasons–1.
That thou mightest be convinced by it of thy sins, and that thy sins might
indeed appear very sinful unto thee, which is done by the law these ways–(1.)
By showing of thee what a holy God He is that did give the law; and, (2.) By
showing thee thy vileness and wickedness, in that thou, contrary to this holy
God, hast transgressed against and broken this His holy Law; therefore, saith
Paul, "the law entered, that the offence might abound," that is, by showing
the creature the holiness of God, and also its own vileness (Rom 5:20). 2.
That thou mayest know that God will not damn thee for nothing in the
judgment-day. 3. Because He would have no quarreling at His just condemning of
them at that day. 4. Because He will make thee to know that He is a holy God
and pure.
[FOURTH] Quest. "But seeing you have spoken thus far, I wish you would do so
much as to show in some particulars, both what men have done, and how far they
have gone, and what they have received, being yet under this covenant, which
you call the ministration of condemnation."
Answ. This is somewhat a difficult question, and had need be not only warily,
but also home and soundly answered. The question consists of three
particulars–First, What men have done; Second, How far men have gone; Third,
What they have received, and yet to be under the law, or Covenant of Works,
and so in a state of condemnation.
[First.] As for the first, I have spoken something in general to that already;
but for thy better understanding I shall yet speak more particularly.
1. A man hath and may be convinced and troubled for his sins, and yet be under
this covenant, and that in a very heavy and dreadful manner, insomuch that he
find the weight of them to be intolerable and too heavy for him to bear, as it
was with Cain, "My punishment," saith he, "is greater than I can bear" (Gen
4:13).
2. A man living thus under a sense of his sins may repent and be sorry for
them, and yet be under this covenant, and yet be in a damned state. And when
he, Judas, saw what was done, he "repented" (Matt 27:3).
3. Men may not only be convinced, and also repent for their sins, but they may
also desire the prayers of the children of God for them too, and yet be under
this covenant and curse, "Then Pharaoh called for Moses and Aaron, in haste,
and he said, I have sinned; entreat the LORD your God that He may take away
from me this death" (Exo 10:16, 17).
4. A man may also humble himself for his offences and disobedience against his
God, and yet be under this covenant (1 Kings 21:24-19).
5. A man may make restitution unto men for the offence he hath done unto them,
and yet be under this covenant.
6. A man may do much work for God in his generation, and yet be under this
first covenant; as Jehu, who did do that which God bid him (2 Kings 9:25, 26).
And yet God threateneth even Jehu, because though he did do the thing that the
Lord commanded him, yet he did it not from a right principle; for had he, the
Lord would not have said, "Yet a little while, and I will avenge the blood of
Jezreel upon the house of Jehu" (Hosea 1:4).
7. Men may hear and fear the servants of the Lord, and reverence them very
highly; yea, and when they hear, they may not only hear, but hear and do, and
that gladly too, not one or two things, but many; mark, many things gladly,
and yet be lost, and yet be damned, "For Herod feared John," why? not because
he had any civil power over him, but because "he was a just man and an holy,
and observed him; and when he heard him, he did many things, and heard him
gladly" (Mark 6:20). It may be that thou thinkest that because thou hearest
such and such, therefore thou art better than thy neighbours; but know for
certain that thou mayest not only hear, but thou mayest hear and do, and that
not with a backward will, but gladly–mark, "gladly"–and yet be Herod still, an
enemy to the Lord Jesus still. Consider this, I pray you.
Second. But to the second thing, which is this, How far may such an one go? To
what may such an one attain? Whither may he arrive, and yet be an undone man,
under this covenant? 1 answer–
1. Such an one may be received into fellowship with the saints, as they are in
a visible way of walking one with another; they may walk hand in hand
together, "The Kingdom of Heaven," that is, a visible company of professors of
Christ, is likened to ten virgins, which took their lamps, and went forth to
meet the Bridegroom, "five of them were wise, and five were foolish" (Matt
25:1,2). These, in the first place, are called virgins–that is, such as are
clear from the pollutions of the world; secondly, they are said to go
forth–that is, from the rudiments and traditions of men; thirdly, they do
agree to take their lamps with them–that is, to profess themselves the
servants of Jesus Christ, that wait upon Him, and for Him; and yet when He
came, He found half of them, even the virgins, that had lamps, that also went
forth from the pollutions of the world and the customs of men, to be such as
lost their precious souls (verse 12) which they should not have done, had they
been under the Covenant of Grace, and so not under the law.
2. They may attain to a great deal of honour in the said company of
professors, that which may be accounted honour, insomuch that they may be put
in trust with church affairs, and bear the bag, as Judas did. I speak not this
to shame the saints, but, being beloved, I warn them; yet I speak this on
purpose that it might, if the Lord will, knock at the door of the souls of
professors. Consider Demas!
3. They may attain to speak of the Word as ministers, and become preachers of
the Gospel of Jesus Christ, insomuch that the people where they dwell may even
take up a proverb concerning them, saying, "Is he among the prophets?" his
gifts may be so rare, his tongue may be so fluent, and his matter may be so
fit, that he may speak with a tongue like an angel, and speak of the hidden
mysteries, yea, of them all; mark that, and yet be nothing, and yet be none of
the Lord's anointed ones, with the Spirit of grace savingly, but may live and
die under the curse of the law (1 Cor 13:1-4).
4. They may go yet further; they may have the gifts of the Spirit of God,
which may enable them to cast out devils, to remove the biggest hills or
mountains in the world; nay, thou mayest be so gifted as to prophesy of things
to come, the most glorious things, even the coming of the Lord Jesus Christ to
reign over all His enemies, and yet be but a Balaam, a wicked and a mad
prophet (2 Peter 2:16; Num 24:16-25).
5. There may not only stand thus for awhile, for a little season, but they may
stand thus till the coming of our Lord Jesus Christ with His holy angels; ay,
and not be discovered of the saints till that very day. "Then all those
virgins arose,"–the wise