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.
[WHAT IT IS TO BE UNDER THE COVENANT OF WORKS.]
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.
[Four Objections.]
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.