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.
[Misery of man by this law.]
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.
[First, The danger of them by reason of the law, as they come from
Adam.]
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.