[WHO THE ARE THAT ARE UNDER THE COVENANT OF WORKS.]
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 wholly 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 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 to better understand those that are weak of apprehension, I shall prove it thus—1. The soul that hath eternal life 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 cannot die, so to redeem sinners by purchasing 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 sure, that though thou hadst sinned one sin before thou didst turn to the law, that one sin will murder thy soul, if it is 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 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 moves 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 accessible 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, lest 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 it?"
Answ. I told you before that the law was passed for the following reasons: 1. That thou mightiest be convinced by it of thy sins, and that thy sins might 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 offense 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 know that He is pure and holy God.
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