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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.

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[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.

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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.

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WHAT MEN MAY ATTAIN THAT ARE UNDER THIS COVENANT OF WORKS.

[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 a difficult question and needs to be warily, home, and soundly answered. The question consists of three particulars: 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 your better understanding, I shall 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 finds 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 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 offenses and disobedience against his God and yet be under this covenant (1 King 21:24-19).

5. A man may make restitution unto men for the offense he hath done unto them and yet be under this covenant.

6. A man may do much work for God in his generation, yet be under this first covenant, as Jehu did do that which God bid him (2 Kings 9:25, 26). And yet God threatened 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 a 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 neighbors, 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 a one go? To what may such a one attain? Whither may he arrive under this covenant and yet be an undone man? [1] answer—

1. Such a 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.

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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 made by them that look for life by the same. "Cursed is every one that continued not in everything" (Gal 3:10). And this Paul knew full well, which made him throw away all his righteousness. But you will say that was his own. 

Answ. But it was even that which while he calls it his own, he also calls it the righteousness of the law (Phil 3:7-10) and to account it but dung, but as dirt on his shoes, and that, that he might be found in Christ, and so be saved by Him "without the deeds of the law" (Rom 3:28). But,

3. Set the case, the righteousness of the law which thou hast was pure and perfect, without the least flaw or fault, without the least mixture of the least sinful thought, yet this would fall far short of presenting of thee blameless in the sight of God. And that I prove by these arguments—(1.) The first argument is that that which is not Christ cannot redeem souls from the curse. It cannot wholly present them before the Lord; now the law is not Christ; therefore, by all our obedience to it, the moral law cannot deliver us from the curse due to us (Acts 4:12). (2.) The second argument is that that righteousness that is not the righteousness of faith, that is, by believing in Jesus Christ, cannot please God; now the righteousness of the law as a Covenant of Works is not the righteousness of faith; therefore the righteousness of the law as acted by us, being under that covenant, cannot please God. The first is proved in Hebrews 11:6, "But without faith it is impossible to please Him"; mark, it is impossible. The second thus, "The law is not of faith" (Gal 3:12; Rom 10:5,6), compared with Galatians 3:11. "But that no man is justified by the law in the sight of God, it is evident; for, The just shall live by faith. And the law is not of faith."

But to better understand those that are weak of apprehension, I shall prove it thus—1. The soul that hath eternal life must have it by right of purchase or redemption (Heb 9:12; Eph 1:7). 2. This purchase of redemption must be through the blood of Christ. "We have redemption through His blood." "Without shedding of blood is no remission." Now, the law 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 sure, that though thou hadst sinned one sin before thou didst turn to the law, that one sin will murder thy soul, if it is not washed away by blood, even by the precious blood of Jesus Christ, that was shed when He did hang upon the cross on Mount Calvary.

Object. But you will say, "Methinks that giving ourselves up to live a righteous life should make God like the better of us, and so let us be saved by Christ because we are so willing to obey His law."

Answ. The motive that moves God to have mercy upon sinners is not because they are willing to follow the law but because He is willing to save them. "Not for thy righteousness, or for the uprighteous of thine heart dost thou go to possess their land" (Deu 9:4-6). Now understand this: if thy will to do righteousness was the first moving cause why God had mercy on thee through Christ, then it must not be freely by grace—I say, freely. But the Lord loves thee and saves thee upon accessible terms, having nothing beforehand to make Him accept of thy soul, but only the blood of Christ; therefore, to allow of such a principle it is to allow that grace is to be obtained by the works of the law, which is as gross darkness as lies in the darkest dungeon in Popery, and is also directly opposite to Scripture—For we are "justified freely by His grace, through the redemption that is in Christ"; not through the good that is in our selves, or done by us, no, "but by faith, without"—mark that—"without the deeds of the law" (Rom 3:24-28). Again, "Not of works, lest any man should boast" (Eph 2:9). No, no, saith he, "Not according to our works," or righteousness, "but according to His own purpose"; mark "according to His own purpose and grace, which was" a free gift, "given us in Christ Jesus," not lately, but "before the world began" (2 Tim 1:9).

Object. But you will say, "Then why did God give the law if we cannot have salvation by following it?"

Answ. I told you before that the law was passed for the following reasons: 1. That thou 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 offense might abound," that is, by showing the creature the holiness of God, and also its own vileness (Rom 5:20). 2. That thou mayest know that God will not damn thee for nothing in the judgment day. 3. Because He would have no quarreling at His just condemning of them at that day. 4. He will make thee know He is pure and holy God.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 496

 

[WHO ARE THEY THAT ARE UNDER THE COVENANT OF WORKS.]

Second. They are under the law and do not only 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. Labor to fulfill the law and give himself up to the law, yet if he looks 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 realize 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, 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 profound, so ready, so apt and willing to follow the law and the righteousness thereof if he is 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 dies 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 make these things manifestly evident from the Word of God? Methinks to reason thus is very strange that a man should labor 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. Indeed, this does seem very strange; I do know full well, to the natural man, to him that is yet in his unbelief because he goes by beguiled reason, but for my part, I do know it is so and shall also labor to convince thee of the truth of the same.

1. Then, the law is thus strict and severe that if a man does sin but once against it, he, I say, is gone forever 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 continued not in all," mark, in all "things which are written in the book of the law to do them." (1.) Pray, here is a curse, in the first place, if all things written in the book of the law are not done, and that, continually too—without any failing or one slip, as I said before. Now, there is never one in the world, but before they began to yield obedience to the least command, they, in their own persons, sin against it by breaking it. 

The Apostle, methinks, is very notable for the clearing of this in Romans 3:5. In the one, he endeavors to prove that all had transgressed in the first Adam as he stood an ordinary person, representing 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, "together, "and have become unprofitable. None does good, no, not one." "Their throat is an open sepulcher; 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 sure, that if the law doth take the least advantage of thee by thy sinning against it, all that ever thou shalt afterward 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."

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 495

 

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 and 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 honorable, and then He will do it. 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 keeps silence, thus 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 adore 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 speak, but God will account with thee for it; there is never a lie thou tell, 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.

WHO THE ARE THAT ARE UNDER THE COVENANT OF WORKS.

THIRD. But you will say—"But who are those that are thus under the law?"

Answ. Those 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 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 men stealers, for liars," look to it, liars, "for perjured persons, and," in a word, "if there be any other things 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 of 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.

They will for sure live and die under the same dispensation and then be damned to all eternity if they are not converted from under that covenant into and under the Covenant of Grace, of which I shall speak in its place. Yet, for all this, how to brag and cranks 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 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 know 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).

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 494

 

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 to it, or do not give ear, if it have the rule over them. I say it is like a man sent by his lord to see and pry into the labors 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 favor for the same.

Second. Another great reason the Lord did add or give the law was that no man might have anything to lay to the charge of the Lord for His condemning those who 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 cursing and threatening that are spoken by it, are communicated, 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? Indeed, 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 was born. So that again, if these objections should be offered against the proceedings of the Lord in justice and judgment, saying, Lord, why am I thus condemned? I did not know it was a sin? Now, against these two was the law given and that betimes, so both are answered. If they 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 despite 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 most significant 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 was 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 was doing such a thing, with such a 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 and punish you 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.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 493

 

5. They that are under this covenant or law, their state is deplorable, because this law doth command impossible things of him that is under it; and yet doth but right in it, seeing 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 similitude 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 when he possibly wanted to have fulfilled 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 was 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 followed 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, nor 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 sinned 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 slightest 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. You must understand that these two covenants have several bounds and limitations for 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 stands or falleth." The Covenant of Grace doth admit to those 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 was the Law 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.