Object. Third. Ay, but sometimes, for all your haste, the judge doth also give some pardons and forgives some offenders, notwithstanding their offenses, though he is 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 a law is made that reaches life, it must be taken away for the offense given by the offender against it. 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 labor to be righteous and to live a holy life; and now, instead of being a
breaker of the law, I do labor 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;. However, 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 afterward, 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 those that transgress against this law,
for justice gave it, and justice looks to have it entirely 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 is pleased; and justice it is if it is 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 provided by any of us the sons of Adam.
Secondly, The faithfulness of God calls for
irrecoverable ruin to be poured out on those who shall live and die under this
covenant. If thou, having sinned but one sin against this covenant, and
shouldst afterward 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.
