The Doctrine of the Law and Grace by John Bunyan-WHAT MEN MAY ATTAIN TO THAT ARE UNDER THIS COVENANT OF WORKS.9

 

[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 and the foolish; then! when? why, when this voice was heard, "Behold the Bridegroom cometh, go ye out to meet him" (Matt 25:1-6). And yet were out of the Lord Jesus Christ, and yet were under the law.

6. Nay, further, they may not only continue in a profession till then, supposing themselves to be under the grace of the Gospel, when indeed they are under the curse of the law, but even when the Bridegroom is come, they may still be so confident of their state to be good, that they will even reason out the case with Christ why they are not let into the kingdom of glory, saying, "Lord, Lord, we have eaten and drunk in Thy presence; and Thou hast taught in our streets." Nay, further, "Have we not prophesied in Thy name? and in Thy name have cast out devils?" Nay, not only thus, but, "done many," mark, we have "done many wonderful works." Nay, further, they were so confident, that they commanded, in a commanding way, saying, "Lord, open to us." See here, I beseech you, how far these went; they thought they had had intimate acquaintance with Jesus Christ, they thought He could not choose but save them; they had eat and drunk with Him, sat at the table with Him, received power from Him, executed the same power. In Thy name have we done thus and thus; even wrought many wonderful works (Matt 7:22; Luke 13:25,26). And yet these poor creatures were shut out of the kingdom. O consider this, I beseech you, before it be too late, lest you say, Lord, let us come in, when Christ saith, Thrust him out (Verse 28). Hears you cry, "Lord open to us," when He saith, "Depart, I know you not"; lest though you think of having joy, you have "weeping and gnashing of teeth."

Third. But the third thing touched in the question was this– What may such an one receive of God who is under the curse of the law?

1. They may receive an answer to their prayers from God at some times, for some things as they do stand in need of. I find in Scripture that God did hear these persons that the Apostle saith were cast out (Gen 21:17). "And God heard the voice of the lad," even of cast-out Ishmael; "and the angel of God called to Hagar" which was the bond-woman, and under the law (Gal 4:30). "out of heaven, and said unto her, Fear not; for God hath heard the voice of the lad where he is." Friends, it may be you may think, because you have your prayers answered in some particular things, therefore you may suppose that as to your eternal state your condition is very good. But you must know that God doth hear the cry of a company of Ishmaelites, the sons of the bondwomen, who are under the law as a Covenant of Works. I do not say He hears them as to their eternal state, but He heareth them as to several straits that they go through in this life, ay, and gives them ease and liberty from their trouble. Here this poor wretch was almost perished for a little water, and he cried, and God heard him, yea, He heard him out of Heaven. Read also Psalm 107:23-29. "He gave them their desire, but He sent leanness into their soul" (Psa 106:15). [7]

But some may say, Methinks this is yet more strange that God should hear the prayers, the cries of those that are under the law, and answer them. Answ. I told you before, He doth not hear them as to their eternal state, but as to their temporal state; for God as their Creator hath a care for them, and causeth the sun to shine upon them, and the rain to distill upon their substance (Matt 5:45). Nay, He doth give the beasts in the field their appointed food, and doth hear the young ravens when they cry, which are far inferior to man (Psa 147:9). I say, therefore, that God doth hear the cries of His creatures, and doth answer them too, though not as to their eternal state; but may damn them nevertheless when they die for all that.

2. They may receive promises from the mouth of the Lord. There are many that have promises made to them by the Lord in a most eminent way, and yet, as I said before, are such as are cast out and called the children of the bond-woman, which is the law–"And the angel of God called to Hagar out of Heaven," that was the bond-woman, saying, "Fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; FOR I WILL MAKE HIM,"– mark, there is the promise,–"for I will make him," of the son of the bond-woman, "a great nation" (Gen 21:17,18).

3. Nay, they may go further; for they may receive another heart than they had before, and yet be under the law. There is no man, I think, but those that do not know what they say, that will think or say that Saul was under the Covenant of Grace; yet after he had talked with Samuel, and had turned his back to go from him, saith the Scripture, "God gave him another heart" (1 Sam 10:9). Another heart, mark that, and yet an out-cast, a rejected person (1 Sam 15:26,29). Friends, I beseech you, let not these things offend you, but let them rather beget in your hearts an inquiring into the truth of your condition, and be willing to be searched to the bottom; and also, that everything which hath not been planted by the Lord's right hand may be rejected, and that there may be a reaching after better things, even the things that will not only make thy soul think thy state is good now, but that thou mayest be able to look sin, death, Hell, the curse of the law, together with the Judge, in the face with comfort, having such a real, sound, effectual work of God's grace in thy soul, that when thou hearest the trumpet sound, seest the graves fly open, and the dead come creeping forth out of their holes; when thou shalt see the judgment set, the books opened, and all the world standing before the judgment-seat; I say, that then thou mayest stand, and have that blessed sentence spoken to thy soul, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt 25:34).

[Objection to this head.] But, you will say, for all this, We cannot believe that we are under the law, for these reasons–As, First. Because we have found a change in our hearts. Second. Because we do deny that the Covenant of Works will save any. Third. Because, for our parts, we judge ourselves far from legal principles; for we are got up into as perfect a Gospel order, as to matter of practice and discipline in church affairs, as any this day in England, as we judge.

[Answer to reason first.] That man's belief that is grounded upon anything done in him, or by him only, that man's belief is not grounded upon the death, burial, resurrection, ascension, and intercession of Jesus Christ; for that man that hath indeed good ground of his eternal salvation, his faith is settled upon that object which God is well pleased or satisfied withal, which is that man that was born of Mary, even her first-born Son– that is, he doth apply by faith to his soul the virtues of His death, blood, righteousness, etc., and doth look for satisfaction of soul nowhere else than from that, neither doth the soul seek to give God any satisfaction as to justification any other ways; but doth willingly and cheerfully accept of and embrace the virtues of Christ's death, together with the rest of His things done by Himself on the cross as a sacrifice, and since also as a priest, advocate, mediator, etc.; and doth so really and effectually receive the glories of the same, that thereby–mark that–thereby he is "changed into the same image, from glory to glory" (2 Cor 3:18). Thus in general; but yet more particular–

1. To think that your condition is good because there is some change in you from a loose profane life, to a more close, honest, and civil life and conversation; I say, to think this testimony sufficient to ground the stress of thy salvation upon is very dangerous. First, because such a soul doth not only lay the stress of its salvation besides the man Christ Jesus that died upon the cross; but secondly, because that his confidence is not grounded upon the Saviour of sinners, but upon his turning from gross sins to a more refined life,–and it may be to the performance of some good duties–which is no Saviour; I say, this is very dangerous; therefore read it, and the Lord help you to understand it; for unless you lay the whole stress of the salvation of your souls upon the merits of another man– namely, Jesus–and that by what He did do and is adoing without you, for certain, as sure as God is in Heaven, your souls will perish. And this must not be notionally neither, as with an assenting of the understanding only; but it must be by the wonderful, invisible, invincible power of the Almighty God, working in your souls by His Spirit such a real, saving, holy faith, that can, through the operation of the same Spirit by which it is wrought, lay hold on and apply these most heavenly, most excellent, most meritorious benefits of the man Christ Jesus, not only to your heads and fancies, but to your very souls and consciences, so effectually, that you may be able by the same faith to challenge the power, madness, malice, rage, and destroying nature either of sin, the law, death, the devil, together with Hell and all other evils, throwing your souls upon the death, burial, resurrection, and intercession of that man Jesus without (Rom 8:32-39). But,

2. Do you think that there was no change in the five foolish virgins spoken of (Matt 25:1-3). Yes; there was such a change in those very people, that the five wise ones could give them admittance of walking with them in the most pure ways and institutions of the Gospel of Christ, and yet but foolish; nay, they walked with them, or shall walk with them, until the Lord Jesus Christ shall break down from Heaven, and yet be but foolish virgins, and yet but under the law, and so under the curse, as I said before.

[Second part of objection.] But, say you, We have disowned the Covenant of Works, and turned from that also.

[Answer to reason second.] This is sooner said than done. Alas, alas! poor souls think because they say, "Grace, grace, it is freely by grace," therefore they are under the Covenant of Grace. A very wide mistake. You must understand thus much, that though you be such as can speak of the grace of the Gospel, yet if you yourselves be not brought under the very Covenant of Grace, you are yet, notwithstanding your talk and profession, very far wide of a sense and of a share in the Covenant of the Grace of God held forth in the Gospel.

The Jews were of a clearer understanding many of them than to conclude that the law, and only the law, was the way to salvation; for they, even they that received not the Christ of God, did expect a Saviour should come (John 7:27,41-43). But they were men that had not the Gospel Spirit, which alone is able to lead them to the very life, marrow, or substance of the Gospel in right terms; and so being muddy in their understandings, being between the thoughts of a Saviour and the thoughts of the works of the law, thinking that they must be accomplished for the obtaining of a Saviour, and His mercy towards them; I say, between these they fell short of a Saviour. As many poor souls in these days, they think they must be saved alone by the Saviour, yet they think there is something to be done on their parts for the obtaining of the good-will of the Saviour, as their humiliation for sin, their turning from the same, their promises, and vows, and resolutions to become new men, join in church-fellowship, and what not; and thus they, bringing this along with them as a means to help them, they fall short of eternal salvation if they are not converted; see that Scripture (Rom 9:30-32). The Apostle saith there, that they that sought not did obtain, when they that did seek fell short. "What shall we say then?" saith he. "That the Gentiles which sought not after righteousness, have attained to righteousness," yea, "even the righteousness which is of faith." And what else? Why, "but Israel which followed after the law of righteousness, hath not attained to the law of righteousness." How came that to pass?

"Because," saith he, "they sought it not by faith, but as it were"–mark, he doth not say, altogether, no, "but as it were"–that is, because as they sought, they did a little by the bye lean upon the works of the law. And let me tell you, that this is such a hard thing to beat men off of, that though Paul himself did take the work in hand, he did find enough to do touching it; how is he fain to labour in the ten first chapters of his Epistle to the Romans, for the establishing of those that did even profess largely in the doctrine of grace, and also in that Epistle to the Galatians; and yet lost many, do what he could. Now, the reason why the doctrine of grace doth so hardly down–even with professors–in truth, effectually, it is because there is a principle naturally in man that doth argue against the same, and that thus: Why, saith the soul, I am a sinner, and God is righteous, holy, and just; His holy Law, therefore, having been broken by me, I must, by all means, if ever I look to be saved, in the first place, be sorry for my sins; secondly, turn from the same; thirdly, follow after good duties, and practise the good things of the law and ordinances of the Gospel, and so hope that God for Christ's sake may forgive all my sins; which is not the way to God as a Father in Christ, but the way, the very way to come to God by the Covenant of Works, or the law, which things I shall more fully clear when I speak to the second doctrine.

Again, therefore, those that this day profess the Gospel, for the generality of them they are such, that, notwithstanding their profession, they are very ignorant of that glorious influence and lustre of the same; I say, they are ignorant of the virtue and efficacy of the glorious things of Christ held forth by and in the Gospel, which doth argue their not being under the Covenant of Grace, but rather under the law or old covenant (2 Cor 4:3). As, for instance, if you do come among some professors of the Gospel, in general you shall have them pretty busy and ripe; also able to hold you in a very large discourse in several points of the same glorious Gospel; but if you come to the same people and ask them concerning heart-work, or what work the Gospel hath wrought on them, and what appearance they have had of the sweet influences and virtues on their souls and consciences, it may be they will give you such an answer as this–I do find by the preaching thereof that I am changed, and turned from my sins in a good measure, and also have learned (but only in tongue), to distinguish between the law and the Gospel, so that for the one–that is, for the Gospel–I can plead, and also can show the weakness and unprofitableness of the other. And thus far, it is like they may go, which is not far enough to prove them under the Covenant of Grace, though they may have their tongues so largely tipped with the profession of the same (2 Peter 2:20) where he saith "For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," which was not a saving knowledge, "they are again entangled therein, and overcome, the latter end" of that man "is worse than the beginning" (Matt 25:1-4, etc.; Matt 7:22).

Object. But, you will say, is not this a fair declaring of the work of grace, or doth it not discover that, without all gainsaying, we are under the Covenant of Grace, when we are able, not only to speak of the glorious Gospel of Jesus Christ, but also to tell, and that by experience, that we have been changed from worse to better, from sin to a holy life, by leaving of the same, and that by hearing of the Word preached?

Answer 1. A man may, in the first place, be able to talk of all the mysteries of the Gospel, and that like an angel of God, and yet be no more in God's account than the sounding of a drum, brass, or the tinkling of a cymbal, which are things that, notwithstanding their sound and great noise, are absolutely void of life and motion, and so are accounted with God as nothing– that is, no Christians, no believers, not under the Covenant of Grace for all that (1 Cor 13:1-4). 2. Men may not only do this, but may also be changed in reality, for a season, from what they formerly were, and yet be nothing at all in the Lord's account as to an eternal blessing. Read 2 Peter 2:20, the Scripture which I mentioned before; for, indeed, that one Scripture is enough to prove all that I desire to say as to this very thing; for, if you observe, there is enfolded therein these following things–(1.) That reprobates may attain to a knowledge of Christ. (2.) This knowledge may be of such weight and force, that, for the present, it may make them escape the pollutions of the world, and this by hearing the Gospel. "For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end of that man is worse than the beginning." [Some professors, take them at the best, they are but like dogs, spewing out their filth for a time.] Now that they are reprobates, dogs, or sows, read further; "But," saith he, "it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire" (Verse 22).

[Third part of objection.] The last part of the objection. But, say you, our practices in the worship of God shall testify for us that we are not under the law; for we have by God's goodness attained to as exact a way of waking in the ordinances of God, and as near the examples of the Apostles, as ever any churches since the primitive times, as we judge.

[Answer to reason third.] What then? Do you think that the walking in the order of the churches of old, as to matter of outward worship, is sufficient to clear you of your sins at the judgment-day? or, do you think that God will be contented with a little bodily subjection to that which shall vanish and fade like a flower, when the Lord shall come from Heaven in flaming fire, with His mighty angels (2 Thess 1:7,8). Alas, alas, how will such professors as these are fall before the judgment-seat of Christ! Then such a question as this, "Friend, how camest thou in hither, not having a wedding garment?" will make them be speechless, and fall down into everlasting burnings, thousands on a heap; for you must know that it is not then your crying, Lord, Lord, that will stand you in stead; not your saying, We have ate and drank in Thy presence, that will keep you from standing on the left hand of Christ. It is the principle as well as the practice that shall be inquired into at that day.

The Doctrine of the Law and Grace by John Bunyan-WHO ARE THOSE THAT ARE UNDER THE COVENANT OF WORKS-8

 

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 everyone," 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 everyone 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 ourselves, 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.

The Doctrine of the Law and Grace by John Bunyan - But the law doth not command impossible things of natural man,–7

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.

 

The Doctrine of the Law and Grace by John Bunyan - Misery of man by this law. - 6

 

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).

The Doctrine of the Law and Grace by John Bunyan - The reasons for this that hath been spoken are these– 5

 

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.

The Doctrine of the Law and Grace by John Bunyan - Four Objections - 4

 

[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.

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.

DOCTRINE FIRST-WHAT THE COVENANT OF WORKS IS, AND WHEN IT WAS GIVEN-John Bunyan-3

DOCTRINE FIRST.

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.

[WHAT THE COVENANT OF WORKS IS, AND WHEN IT WAS GIVEN.]

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.

 

THE DOCTRINE OF THE LAW AND GRACE UNFOLDED - John Bunyan - 2

These are several titles which are set over the several TRUTHS contained in this book, for thy sooner finding of them–

THE FIRST PART

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.

THE SECOND PART

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.

THE DOCTRINE OF THE LAW AND GRACE UNFOLDED OR, A DISCOVERY OF THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER, AS THEY ARE THE TWO COVENANTS, ETC. "FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE" (Rom 6:14)

 [THE WORDS OF THE TEXT OPENED, AND THE DOCTRINES LAID DOWN.]

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.