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4. They who are under the law are in a sad condition because they are under an administration that will never be contented with what the sinner does. 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 deplorable, because this law does command impossible things of him that are under it; and yet does but right in it, seeing a man at 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 provide you with a similarity for clearing 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 has 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 the man at first when he was possibly fulfilling it; now, though a man has lost his strength, God is just commanding the same work to be done. Ay, and if they do not do the same things, I say, that is impossible for them to do, it is just with God to damn them, seeing it was they that brought themselves into this condition; therefore, saith the Apostle, "What things soever the law (or commands) saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God" (Rom 3:19). And this is thy sad condition that art under the law (Gal 3:10).

But if any should object, and say, But the law doth not command impossible things of natural man,—

I should answer in this case as the Apostle did in another very much like unto it, saying, "Understanding neither what they say, nor of which they affirm." For doth not the law command thee to love the Lord thy God with all thy soul, strength, and might, etc., and can the natural man do this? How can those accustomed to doing evil do what is commanded in this particular way? "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 no man 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 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 not; 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).

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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, had thou a thousand souls, and each of them was worth a thousand words, God would set them all on a light by fire if they fall within the condemning of His Word, and thou die without a Jesus, even the right Jesus; "for the Scriptures cannot be broken." What! Do you think that God, Christ, Prophets, and Scriptures will lie for you? And falsify their words for thee? It will be but ill venturing thy soul upon that.

The reasons for this are: First, because God is God, and second, 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 continued 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. Still, if any offend it, they fall into the hands of 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 is broken, justice takes place, and so faithfulness followed to see that execution be done, and also to testify that He is accurate, and doth denounce His unspeakable, insupportable, and unchangeable vengeance on the party offending.

Secondly, Because thou art not as infinite as God, but a poorly 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 infinite in such a way as to satisfy this God, which is a limitless God in all His attributes.

[Misery of man by this law.]

But to declare unto you the misery of man by this law to purpose, I do beseech you to take notice of these following particulars, besides what has been already spoken:—First, I shall show the danger of them because of the law, as they come from Adam; Second, as they are in their own persons, particularly under it.

[First, The danger of them because of the law, as they come from
Adam.]

1. As they come from Adam, they are sad because he left them a broken covenant. Or take it thus: because they did with him while they were in him break that covenant. O! This was the treasure 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 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 conveyed his poisoned spawn and venom nature into the hearts of Adam's sons and daughters, by which they are to this day so strongly and so violently carried away, that they fly as fast to Hell, and the devil, because 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, another, and left them to the leading of the devil. O sad! Can’t thou hear this and not have thy ears to tingle and burn on thy head? Can’t you read this and not feel your conscience throbbing and dag? If so, 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 because of their being in their particular persons under it.

1. Therefore, they that are under the law 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 offense 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 continued 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 the administration they are under that is under the law doth always find fault with the sinner's obedience as well as his disobedience, if it is not done in a right spirit, which they that are under that covenant cannot do, because 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." Hence, some men, notwithstanding, labor to live as holy as ever they can according to the law. Yet, they do not live a peaceable life but are full of condemning, 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.

 

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Object. Third. Ay, but sometimes, for all your haste, the judge doth also give some pardons and forgives some offenders, notwithstanding their offenses, though he is a judge.

Answ. It is not because the law is merciful, but because there is manifested the love of the judge, not the love of the law. I beseech you to mark this distinction; for if a man that hath deserved death by the law be, notwithstanding this, forgiven his offence, it is not because the law saith, "spare him"; but it is the love of the judge or chief magistrate that doth set the man free from the condemnation of the law. But mark; here the law of men and the Law of God do differ; the law of man is not so irrevocable; but if the Supreme please he may sometimes grant a pardon without satisfaction given for the offence; but the Law of God is of this nature, that if a man be found under it, and a transgressor, or one that hath transgressed against it, before that prisoner can be released there must be a full and complete satisfaction given to it, either by the man's own life or by the blood of some other man; for "without shedding of blood is no remission" (Heb 9:22); that is, there is no deliverance from under the curse of the Law of God; and therefore, however the law of man may be made of none effect sometimes by showing mercy without giving of a full satisfaction, yet the Law of God cannot be so contented, nor at the least give way, that the person offending that should escape the curse and not be damned, except some one do give a full and complete satisfaction to it for him, and bring the prisoner into another covenant—to wit, the Covenant of Grace, which is more easy, and soul-refreshing, and sin-pardoning.

I say, therefore, you must understand that if a law is made that reaches life, it must be taken away for the offense given by the offender against it. It is clear that if the man be spared and saved, it is not the law that doth give the man this advantage, but it is the mere mercy of the king, either because he hath a ransom or satisfaction some other way or being provoked thereto out of his own love to the person whom he saveth. Now, thou also having transgressed and broken the Law of God, if the law be not executed upon thee, it is not because the law is merciful, or can pass by the least offence done by thee, but thy deliverance comes another way; therefore, I say, however it be by the laws of men where they be corrupted and perverted, yet the Law of God is of that nature, that if it hath not thy own blood or the blood of some other man—for it calls for no less, for to ransom thee from the curse of it, being due to thee for thy transgression, and to satisfy the cries, the doleful cries, thereof, and ever for to present thee pure and spotless before God, notwithstanding this fiery law—thou art gone if thou hadst a thousand souls; for "without shedding of blood there is no remission" (Heb 9:22); no forgiveness of the least sin against the law.

Object. Fourth. But, you will say, "I do not only repent me of my former life, and also promise to do so no more, but now I do labor to be righteous and to live a holy life; and now, instead of being a breaker of the law, I do labor to fulfill the same. What say you to that?"

Answ. Set the case, thou couldst walk like an angel of God; set the case, thou couldst fulfill the whole law, and live from this day to thy life's end without sinning in thought, word, or deed, which is impossible; but, I say, set the case it should be so, why, thy state is as bad, if thou be under the first covenant, as ever it was. For, first, I know thou darest not say but thou hast at one time or other sinned; and if so, then the law hath condemned thee; and if so, then I am sure that thou, with all thy actions and works of righteousness, canst not remove the dreadful and irresistible curse that is already laid upon thee by that law which thou art under, and which thou hast sinned against;. However, thou livest the holiest life that any man can live in this world, being under the law of works, and so not under the Covenant of Grace, thou must be cut off without remedy; for thou hast sinned, though afterward, thou live never so well.

The reasons for this that hath been spoken are these—

First, The nature of God's justice calls for it—that is, it calls for irrecoverable ruin on those that transgress against this law, for justice gave it, and justice looks to have it entirely and continually obeyed, or else justice is resolved to take place, and execute its office, which is to punish the transgressor against it. You must understand that the justice of God is as unchangeable as His love; His justice cannot change its nature; justice it is if it is pleased; and justice it is if it is displeased. The justice of God in this case may be compared to fire; there is a great fire made in some place; if thou do keep out of it, it is fire; if thou do fall into it, thou wilt find it fire; and therefore the Apostle useth this as an argument to stir up the Hebrews to stick close to Jesus Christ, lest they fall under the justice of God by these words, "For our God is a consuming fire" (Heb 12:29); into which, if thou fall, it is not for thee to get out again, as it is with some that fall into a material fire; no, but he that falls into this, he must lie there for ever; as it is clear where he saith, "Who among us shall dwell with everlasting burnings, and with devouring fire?" (Isa 33:14). For justice once offended knoweth not how to show any pity or compassion to the offender, but runs on him like a lion, takes him by the throat, throws him into prison, and there he is sure to lie, and that to all eternity, unless infinite satisfaction be given to it, which is impossible to be provided by any of us the sons of Adam.

Secondly, The faithfulness of God calls for irrecoverable ruin to be poured out on those who shall live and die under this covenant. If thou, having sinned but one sin against this covenant, and shouldst afterward escape damning, God must be unfaithful to Himself and to His Word, which both agree as one. First, he would be unfaithful to Himself; to Himself, that is, to His justice, holiness, righteousness, wisdom, and power, if He should offer to stop the running out of His justice for the damning of them that have offended it. And secondly, He would be unfaithful to His Word, His written Word, and disown, deny, and break that, of which He hath said, "It is easier for Heaven and earth to pass, than one tittle of the law to fail," or be made of none effect (Luke 16:17). Now, if He should not, according to His certain declarations therein, take vengeance on those that fall and die within the threat and sad curses denounced, in that His Word could not be fulfilled.

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Here I would have thee, by the way, for to take notice, that it is not my intent at this time to enlarge on the several commands in particular—for that would be very tedious both for me to write and thee to read; only thus much I would have thee to do at the reading hereof—make a pause, and sit still one-quarter of an hour, and muse a little in thy mind thus with thyself, and say, Did I ever break the law; yea or no? Had I ever, in all my lifetime, one sinful thought passed through my heart since I was born, yea or no? And if thou findest thyself guilty, as I am sure thou canst not otherwise choose but do, unless thou shut thy eyes against thy every day's practice, then, I say, conclude thyself guilty of the breach of the first covenant. And when that this is done, be sure, in the next place, thou do not straightway forget it and put it out of thy mind, that thou art condemned by the same covenant; and then do not content thyself until thou do find that God hath sent thee a pardon from Heaven through the merits of our Lord Jesus Christ, the mediator of the second covenant. And if God gives thee the heart to take this, my counsel, I do make no question, but these words spoken by me will prove an instrument for directing thy heart to the right remedy for the salvation of thy soul.

Thus much now touching the law, and the severity of it upon the person that is found under it, having offended or broken any particular of it, either in thought, word, or action; and now, before I do proceed to the next thing, I shall answer four objections that do lie in my way, and also, such as do stumble most part of the world.

[Four Objections.]

Object. First. But you will say, Methinks you speak very harsh; it is enough to daunt a body. Set the case, therefore, that a man, after he hath sinned and broken the law, repenteth of his wickedness and promiseth to do so no more, will not God have mercy then and save a poor sinner then?

Answ. I told you before that the covenant, once broken, will execute upon the offender that which it doth threaten to lay upon him; and as for your supposing that your repenting and promising to do so no more may help well, and put you in a condition to attain the mercy of God by the law, these thoughts do flow from gross ignorance both of the nature of sin and also of the nature of the justice of God. And if I were to give you a description of one in a lost condition for the present, I would brand him out with such a mark of ignorance as this is.

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 is once broken by thee, never speaks well 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, everyone 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 break My covenant, "and I regarded them not"; so that I say, if thou break the law, the first covenant and thou be 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 afterward 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 that there is a promise made indeed, but to whom? 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 said, Good, my lord, spare me, and I will never do so anymore. 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. However, it makes him fall dead to hear it if he executes the law as he ought to. And just thus, it is concerning the Law of God.

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Object. Second. But what does the law promise, and what are the threats? 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 of the law are conditional and not performed unless there is complete and continual obedience to every particular of it and without the least sin. "Do this"—mark, do this—and afterward 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 shut him out from a share of, or in, the promises." So it is here that there is a promise made indeed, but to whom? 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 said, Good, my lord, spare me, and I will never do so anymore. 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. However, it makes him fall dead to hear it if he executes the law as he ought to. 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 offenses, though he is a judge.

Answ. It is not because the law is merciful but because the love of the judge is manifested, 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 offense, 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 total 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 total and complete satisfaction to it for him, and bring the prisoner into another covenant—to wit, the Covenant of Grace, which is more accessible, and soul-refreshing, and sin-pardoning.

I say, therefore, you must understand that if there is a law made that reaches life, it must be taken away for the offense given by the offender against it. It is clear that if the man is 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 to it out of his own love to the person whom he saves. 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 offense done by thee, but thy deliverance comes another way; therefore, I say, however, it be by the laws of men where they are corrupted and perverted, yet the Law of God is of that nature, that if it had not thy own blood or the blood of some other man—for it calls for no less, for to ransom thee from the curse of it, being due to thee for thy transgression, and to satisfy the cries, the doleful cries, thereof, and ever for to present thee pure and spotless before God, notwithstanding this fiery law—thou art gone if thou hadst a thousand souls; for "without shedding of blood there is no remission" (Heb 9:22); no forgiveness of the least sin against the law.

Object. Fourth. But, you will say, "I do not only repent me of my former life, and also promise to do so no more, but now I do labor to be righteous and to live a holy life; and now, instead of being a breaker of the law, I do labor to fulfill the same. What say you to that?"

Answ. Set the case, thou could walk like an angel of God; set the case, thou could 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 dare not say but thou hast at one time or other sinned; and if so, then the law hath condemned thee; and if so, then I am sure that thou, with all thy actions and works of righteousness, canst not remove the dreadful and irresistible curse that is already laid upon thee by that law which thou art under, and which thou hast sinned against;. However, thou live the holiest life that any man can live in this world, being under the law of works, and so not under the Covenant of Grace, thou must be cut off without remedy; for thou hast sinned, though afterward, thou live never so well.

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Here I would have thee, by the way, for to take notice, that it is not my intent at this time to enlarge on the several commands in particular—for that would be very tedious both for me to write and thee to read; only thus much I would have thee to do at the reading hereof—make a pause, and sit still one-quarter of an hour, and muse a little in thy mind thus with thyself, and say, Did I ever break the law; yea or no? Had I ever, in all my lifetime, one sinful thought passed through my heart since I was born, yea or no? And if thou find thyself guilty, as I am sure thou canst not otherwise choose but do, unless thou shut thy eyes against thy every day's practice, then, I say, conclude thyself guilty of the breach of the first covenant. And when that this is done, be sure, in the next place, thou do not straightway forget it and put it out of thy mind, that thou art condemned by the same covenant; and then do not content thyself until thou do find that God hath sent thee a pardon from Heaven through the merits of our Lord Jesus Christ, the mediator of the second covenant. And if God shall but give thee the heart to take this, my counsel, I do make no question, but these words spoken by me will prove an instrument for directing thy heart to the right remedy for the salvation of thy soul.

Thus much now touching the law, and the severity of it upon the person that is found under it, having offended or broken any particular of it, either in thought, word, or action; and now, before I do proceed to the next thing, I shall answer four objections that do lie in my way, and also, such as do stumble most part of the world.

[Four Objections.]

Object. First. But you will say, Methinks you speak very harsh; it is enough to daunt a body. Set the case, therefore, that a man, after he hath sinned and broken the law, repenteth of his wickedness and promiseth to do so no more, will not God have mercy then and save a poor sinner then?

Answ. I told you before that the covenant, once broken, will execute upon the offender that which it doth threaten to lay upon him; and as for your supposing that your repenting and promising to do so no more may help well, and put you in a condition to attain the mercy of God by the law, these thoughts do flow from gross ignorance both of the nature of sin and also of the nature of the justice of God. And if I were to give you a description of one in a lost condition for the present, I would brand him out with such a mark of ignorance as this is.

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 is once broken by thee, never speaks well 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, said the law, thou hast sinned, therefore I must curse thee; for it is My nature to curse, even, and nothing else but a curse, everyone 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 break My covenant, "and I regarded them not"; so that I say, if thou break the law, the first covenant and thou be found there, God looking on thee through that, He hath no regard on thee, no pity for thee, no delight in thee.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 502

 

Third. Again, though a man doth not covet, steal, murder, worship gods of wood and stone, etc., if he does take the Lord's name in vain, he is forever gone, living and dying under that covenant. "Thou shalt not take the name of the LORD thy God in vain"; there is the command. But what if we do? Then he said, "The LORD will not hold him guiltless that take His name in vain." No; though thou live as holy as ever thou can't, and walk as circumspectly as ever any did, yet if thou dost take the Lord's name in vain, thou art gone by that covenant: "For I will not," mark "I will not," let him be in never so much danger, "I will not hold him guiltless that take My name in vain" (Exo 20:7). And so likewise for any other of the ten, do but break them, and thy state is irrecoverable if thou live and die under that covenant.

Fourth. Though thou shouldest fulfill this covenant or law, even all of it, for a long time, ten, twenty, forty, fifty, or threescore years, yet if thou do chance to slip and break one of them but once before thou die, thou art also gone and lost by that covenant; for mark, "Cursed is every one that continueth not in all things," that continue not in ALL things, mark that, "which are written in the book of the law to do them." But if a man doth keep all the Law of God his whole lifetime and only sin once before he dies, that one sin is a breach of the law, and he hath not continued doing the things contained therein. For, so to continue, according to the sense of this Scripture, is to hold on without any failing, either in thought, word, or deed; therefore, I say, though a man doth walk up to the law all his lifetime, only at the very last sin one time before he dies, he is sure to perish forever, dying under that covenant. For, my friends, you must understand that the Law of God is "yea," as well as the Gospel; and as they that are under the Covenant of Grace shall indeed be saved by it, so, even so, they that are under the Covenant of Works and the law, they shall surely be damned by it, if continuing there. This is the Covenant of Works and the nature of it—namely, not to abate anything, no, not a mite, to him that lives and dies under it: "I tell thee," saith Christ, "thou shalt not depart thence," that is, from under the curse, "till thou hast paid the very last mite" (Luke 12:59).

Fifth. Again, you must consider that this law doth not only condemn words and actions, as I said before, but it hath authority to condemn the most secret thoughts of the heart, being evil; so that if thou do not speak any evil word, as swearing, lying, jesting, dissembling, or any other word that tendeth to, or savoureth of sin, yet if there should chance to pass but one vain thought through thy heart but once in all thy lifetime, the law taketh hold of it, accuseth, and also will condemn thee for it. You may see one instance for all in (Matt 5:27,28) where Christ said that though a man does not lie with a woman carnally, yet if he does but look on her, and in his heart lust after her, he is counted by the law, being rightly expounded, such a one that hath committed the sin, and thereby had laid himself under the condemnation of the law. And so likewise of all the rest of the commands; if there be any evil thought do but pass through thy heart, whether it be against God or against man in the least measure, though possibly not discerned of thee, or by thee, yet the law takes hold of thee therefore. Does by its authority cast, condemn, and execute thee for thy so doing. "The thought of foolishness is sin" (Prov 24:9).

Sixth. Again, the law is of that nature and severity, that it doth not only inquire into the generality of thy life as touching several things, whether thou art upright there or no; but the law doth also follow thee into all thy holy duties, and watched over thee there, to see whether thou does do all things aright there—that is to say, whether when thou does pray thy heart hath no wandering thoughts in it; whether thou do every holy duty thou does perfectly without the least mixture of sin; and if it does find thee to slip, or in the least measure to fail in any holy duty that thou dost perform, the law taketh hold on that, and find fault with that, to render all the holy duties that ever thou didst unavailable because of that. I say, if, when thou art a hearing, there is but one vain thought, or in praying, but one vain thought, or in any other thing whatsoever, let it be civil or spiritual, one vain thought once in all thy lifetime will cause the law to take such hold on it, that for that one thing it doth even set open all the floodgates of God's wrath against thee, and irrecoverably by that covenant it doth bring eternal vengeance upon thee; so that, I say, look which ways thou wilt, and fail wherein thou wilt, and do it as seldom as ever thou canst, either in civil or spiritual things, as aforesaid—that is, either in the service of God, or in thy employments in the world, as thy trade or calling, either in buying or selling any way, in anything whatsoever; I say, if in any particular it find thee tardy, or in the least measure guilty, it call thee an offender, it accused thee to God, it puts a stop to all the promises thereof that are joined to the law, and leaves thee there as a cursed transgressor against God, and a destroyer of thy own soul.

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

SECOND. A second thing to be spoken to is this: to show what it is to be under the law as it is a Covenant of Works, to which I shall speak, and that thus—

To be under the law as it is a Covenant of Works is to be bound, upon pain of eternal damnation, to fulfill, and that completely and continually, every particular point of the Ten Commandments, by doing them—Do this, and then thou shalt live; otherwise, "cursed is every one that continued not in all," in every particular thing or "things which are written in the book for the law to do them" (Gal 3:10). That man that is under the first covenant stands thus, and only therefore, as he is under that covenant or law. Through ignorance of the nature of that Covenant of Works, the law they are under, poor souls do not think their state to be half so bad as it is when, alas! No one in the world is in such a sad condition again besides themselves, for they do not understand these things. He that is under the law, as it is a Covenant of Works, is like the man that is bound by the law of his king, upon pain of banishment, or of being hanged, drawn, and quartered, not to transgress any of the commandments of the king; so here, they that are under the Covenant of Works, they are bound, upon pain of eternal banishment and condemnation, to keep within the compass of the law of the God of Heaven. In this case, the Covenant of Works may be compared to the laws of the Medes and Persians, which, once made, cannot be altered. Daniel 6:8. You find that when there was a law made and given forth that none should ask a petition of any, God or man, but of the king only; this law is established by the king (verse 9). Daniel breaking of it, let all do whatever they can, Daniel must go into the lions' den (verse 16). So here, I say, there being a law given, and sealed with the Truth and the Word of God,—how that "the soul that sinneth, it shall die" (Eze 18:4). Whosoever doth abide under this covenant, and dieth under the same, they must and shall go into the lion's den; yea, worse than that, for they shall be thrown into Hell, to the very devils.

But to speak in a few particulars for thy better understanding herein, know,

First, that the Law of God, or Covenant of Works, doth not contain itself in one particular branch of the law but doth extend itself into many, even into all the Ten Commandments, and those ten into very many more, as might be shown; so that the danger doth not lie in the breaking of one or two of these ten only, but it doth lie even in the transgression of any one of them. As you know, if a king should give forth ten particular commands to be obeyed by his subjects upon pain of death, now if any man doth transgress against any one of these ten, he doth commit treason, as if he had broken them all, and lieth liable to have the sentence of the law as indeed passed on him as if he had broken every particular of them.

Second. Again, you know the laws given forth by the king, which if a man keeps and obeys for a long time, yet if at last he slips and breaks those laws, he is apprehended and condemned by that law. These things are clear as touching the Law of God, as it is a Covenant of Works. If a man doth fulfill nine of the Commandments, and yet breaketh but one, that being broken will as surely destroy him and shut him out from the joys of Heaven as if he had actually transgressed against them all; for indeed, in effect, so he hath. There is a notable Scripture for this in the Epistle of James, Second Chapter, at the tenth verse, that runs thus:—"For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,"—that is, he hath in effect broken them all and shall have the voice of them all cry out against him. And it must need to be so, saith James, because "He that said," or that law which said, "Do not commit adultery, also said, Do not kill. Now, if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law" (Verse 11). As thus, it may be thou didst never make to thyself a god of stone or wood, or at least not to worship them so intensely and so openly as the heathen do, yet if thou hast stolen, born false witness, or lusted after a woman in thy heart (Matt 5:28) thou hast transgressed the law, and must for sure, living and dying under that covenant, perish forever by the law; for the law hath resolved on that before-hand, saying, "Cursed is every one that continued not in ALL things"; mark, I pray you, "in all things"; that is the Word, and that seals the doctrine.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 500

 

[Further Arguments.] I could have spoken more fully about this, but it would have been more engaging. I would have spoken what I had to say with as much brevity as possible. But before I pass it, I will, besides this, give you an argument or two more for further clearing this, that the substance of the law delivered on Mount Sinai was 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 violation 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 which those sins before mentioned were punished; therefore, the law given before by the Lord to Adam and his posterity is the same as that afterward given on Mount Sinai. Again, the conditions of that on Sinai and that in the garden are all one; the one saying, "Do this and live," the other saying the same. Also, judgment was denounced against men of both kinds; therefore, this law appeared to be the same as that on Mount Sinai.

Again, the Apostle speaks of two covenants—to wit, grace, and works—under which two covenants are made: 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 breach 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 was shown 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 afterward 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 offense 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 the law was given twice on Sinai to signify that. Indeed, its substance was given before. 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, 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, it does not appear that the same is 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 I prove that that which was delivered on Mount Sinai is the Covenant of Works, 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 engraved on stones, was glorious" (2 Cor 3:7).

2. The Apostle, writing to the Galatians, doth labor to beat them off from trusting in the Covenant of Works. Still, when he comes to give a discovery of that law or covenant—he laboring 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.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 499

 

 

2. They may attain a great deal of honor in the said company of professors, that which may be accounted honor, 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. They may not only stand thus for a while, 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 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 comes, 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, "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, was 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 an intimate acquaintance with Jesus Christ; they thought He could not choose but save them; they had eaten 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 is 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 a one receive of God who is under the curse of the law?

1. They may sometimes receive an answer to their prayers from God for some things they need. 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 has almost perished for a bit of 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).

But some may say Methinks it is yet more strange that God should hear the prayers and cries of those 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 caused 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 listen to 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.