1. Therefore, they that are under the law, they are in a sad condition, because they are under that which is more ready, through our infirmity, to curse than to bless; they are under that called the ministration of condemnation, that is, they are under that dispensation, or administration, whose proper work is to curse and condemn, and nothing else (2 Cor 3).

2. Their condition is sad who are under the law, because they are not only under that ministration that doth condemn, but also that which doth wait an opportunity to condemn; the law doth not wait that it might be gracious, but it doth wait to curse and condemn; it came on purpose to discover sin, "The law entered," saith the Apostle, "that the offence might abound" (Rom 5:20) or appear indeed to be that which G.o.d doth hate, and also to curse for that which hath been committed; as he saith, "Cursed is every one that continueth not in all things which are written in the book of the law to do them" (Gal 3:10).

3. They are in a sad condition, because that administration they are under that are under the law doth always find fault with the sinner's obedience as well as his disobedience, if it be not done in a right spirit, which they that are under that covenant cannot do, by reason of their being dest.i.tute 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 G.o.d." And hence it is that some men, notwithstanding they labour to live as holy as ever they can according to the law, yet they do not live a peaceable life, but are full of condemnings, full of guilt and torment of conscience, finding themselves to fail here, and to fall short there, omitting this good which the law commands, and doing that evil which the law forbids, but never giveth them one good word for all their pains.

4. They that are under the law are in a sad condition, because they are under that administration that will never be contented with what is done by the sinner. If thou be under this covenant, work as hard as thou canst, the law will never say, "Well done"; never say, "My good servant"; no; but always it will be driving thee faster, hastening of thee harder, giving thee fresh commands, which thou must do, and upon pain of d.a.m.nation not to be left undone.

Nay, it is such a master that will curse thee, not only for thy sins, but also because thy good works were not so well done as they ought to be.

5. They that are under this covenant or law, their state is very sad, because this law doth command impossible things of him that is under it; and yet doth but right in it, seeing man at the first had in Adam strength to stand, if he would have used it, and the law was given them, as I said before, when man was in his full strength; and therefore no inequality if it commands the same still, seeing G.o.d that gave thee strength did not take it away. I will give you a similitude for the clearing of it. Set the case that I give to my servant ten pounds, with this charge, Lay it out for my best advantage, that I may have my own again with profit; now if my servant, contrary to my command, goeth and spends my money in a disobedient way, is it any inequality in me to demand of my servant what I gave him at first? Nay, and though he have nothing to pay, I may lawfully cast him into prison, and keep him there until I have satisfaction. So here; the law was delivered to man at the first when he was in a possibility to have fulfilled it; now, then, though man have lost his strength, yet G.o.d is just in commanding the same work to be done. Ay, and if they do not do the same things, I say, that are impossible for them to do, it is just with G.o.d to d.a.m.n them, seeing it was they themselves that brought themselves into this condition; therefore, saith the Apostle, "What things soever the law (or commands) saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before G.o.d" (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 whereof they affirm." For doth not the law command thee to love the Lord thy G.o.d with all thy soul, with all they strength, with all thy might, etc., and can the natural man do this? How can those that are accustomed to do evil, do that which is commanded in this particular? "Can the Ethiopian change his skin, or the leopard his spots?" (Jer 12:23).

Doth the law command thee to do good, and nothing but good, and that with all thy soul, heart, and delight? which the law as a Covenant of Works calleth for; and canst thou, being carnal, do that? But there is no man that hath understanding, if he should hear thee say so, but would say that thou wast either bewitched or stark mad.

6. They that are under the law are in a sad condition, because that though they follow the law, or Covenant of Works; I say, though they follow it, it will not lead them to Heaven; no, but contrariwise, it will lead them under the curse. It is not possible, saith Paul, that any should be justified by the law, or by our following of it; for by that "is the knowledge of sin," and by it we are condemned for the same, which is far from leading us to life, being the ministration of death (2 Cor 3). And again; "Israel, which followeth after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but by the law, and by the works thereof" (Rom 9:30-32).

7. They that are under the law are in a sad condition, because they do not know whether ever they shall have any wages for their work or no; they have no a.s.surance 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 d.a.m.nation of thy soul and body in h.e.l.l 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 G.o.d doth not smile, they dying there; for the administration that G.o.d doth smile upon His children through, is the Covenant of Grace, they being in Jesus Christ, the Lord of life and consolation; but contrariwise to those that are under the law; for they have His frowns, His rebukes, His threatenings, and with much severity they must be dealt withal--"For they continued not in My covenant, and I regarded them not, saith the Lord" (Heb 8:9).

9. They are in a sad condition, because they are out of the faith of Christ; they that are under the law have not the faith of Christ in them; for that dispensation which they are under is not the administration of faith. The law is not of faith, saith the Apostle (Gal 3:12).

10. Because they have not received the Spirit; for that is received by the hearing of faith, and not by the law, nor the works thereof (Gal 3:2).

11. In a word, if thou live and die under that covenant, Jesus Christ will neither pray for thee, neither let thee have one drop of His blood to wash away thy sins, neither shalt thou be so much as one of the least in the Kingdom of Heaven; for all these privileges come to souls under another covenant, as the Apostle saith--"For such are not under the law, but under grace"--that is, such as have a share in the benefits of Jesus Christ, or such as are brought from under the first covenant into the second; or from under the law into the grace of Christ's Gospel, without which Covenant of Grace, and being found in that, there is no soul can have the least hope of eternal life, no joy in the Holy Ghost, no share in the privileges of saints, because they are tied up from them by the limits and bonds of the Covenant of Works. For you must understand that these two covenants have their several bounds and limitations, for the ruling and keeping in subjection, or giving of freedom, to the parties under the said covenants. Now they that are under the law are within the compa.s.s and the jurisdiction of that, and are bound to be in subjection to that; and living and dying under that, they must stand and fall to that, as Paul saith, "To his own master he standeth or falleth." The Covenant of Grace doth admit to those that are under it also liberty and freedom, together with commanding of subjection to the things contained in it, which I shall speak to further hereafter. [For what purpose the Law was added and given.]

But now, that the former things may be further made to appear--that is, what the sad condition of all them that are under the law is, as I have shown you something of the nature of the law, so also shall I show that the law was added and given for this purpose, that it might be so with those that are out of the Covenant of Grace.

First, G.o.d 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 l.u.s.t and Satan (Rom 5:20). I say, this is one proper work of the law, to make manifest sin; it is sent to find fault with the sinner, and it doth also watch that it may do so, and it doth take all advantages for the accomplishing of its work in them that give ear thereto, or do not give ear, if it have the rule over them. I say, it is like a man that is sent by his lord to see and pry into the labours and works of other men, taking every advantage to discover their infirmities and failings, and to chide them? yea, to throw them out of the Lord's favour for the same.

Second. Another great end why the Lord did add or give the law, it was that no man might have anything to lay to the charge of the Lord for His condemning of them that do transgress against the same.

You know that if a man should be had before an officer or judge, and there be condemned, and yet by no law, he that condemns him might be very well reprehended or reproved for pa.s.sing 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 G.o.d when it is pa.s.sed upon them; therefore saith the Apostle, "What things soever the law saith, it saith to them who are under the law"; that is, all the commands, all the cursings and threatenings that are spoken by it, are spoken, saith he, "that every mouth may be stopped"; mark, I beseech you, "it saith," saith he, "that every mouth may be stopped, and all the world may become guilty before G.o.d" (Rom 3:19). So that now, in case any in the judgment-day should object against the judgment of G.o.d, as those in the 25th of Matthew do, saying, Lord, when saw we Thee thus and thus? and why dost Thou pa.s.s such a sad sentence of condemnation upon us? surely this is injustice, and not equity: now for the preventing of this the law was given; ay, and that it might prevent thee to purpose, G.o.d gave it betimes, before either thy first father had sinned, or thou wast born. So that again, if there should be these objections offered against the proceedings of the Lord in justice and judgment, saying, Lord, why am I thus condemned, I did not know it was sin? Now against these two was the law given and that betimes, so that both these are answered. If the first come in and say, Why am I judged? why am I d.a.m.ned? 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, d.a.m.n him; the Second saying also, He hath transgressed against Me, d.a.m.n 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, d.a.m.n them, d.a.m.n them: and I tell thee also, that these ten great guns, the Ten Commandments, will, with discharging themselves in justice against thy soul, so rattle in thy conscience, that thou wilt in spite of thy teeth be immediately put to silence, and have thy mouth stopped. And let me tell thee further, that if thou shalt appear before G.o.d to have the Ten Commandments discharge themselves against thee, thou hadst better be tied to a tree, and have ten, yea, ten thousand of the biggest pieces of ordnance in the world to be shot off against thee; for these could go no further but only to kill the body; but they, both body and soul, to be tormented in h.e.l.l 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 n.o.body told me so; then also will the giving of the law take off that, saying, Nay, But I was given to thy father Adam before he had sinned, or before thou wast born, and have ever since been in thy soul to convince thee of thy sins, and to control thee for doing the thing that was not right. Did not I secretly tell thee at such a time, in such a place, when thou wast doing of such a thing, with such an one, or when thou was all alone, that this was a sin, and that G.o.d did forbid it, therefore if thou didst commit it, G.o.d 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? G.o.d will smite thee, and punish thee for it if thou dost do it. And besides, G.o.d 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 G.o.d 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 G.o.d might pa.s.s a sentence in righteousness, without being charged with any injustice by those that shall fall under it in the judgment.

Fourth, A fourth end why the Lord did give the law it was, because they that die out of Jesus Christ might not only have their mouths stopped, but also that their persons "might become guilty before G.o.d" (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 G.o.d pa.s.sed upon them, "they shall become guilty"--that is, they shall be fit vessels for the wrath of G.o.d 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 G.o.d," and so be in justice for ever and ever overthrown because of their sins.

And this will be so for these reasons--

1. Because G.o.d hath a time to magnify His justice and holiness, as well as to show His forbearance and mercy. We read in Scripture that His eyes are too pure to behold iniquity, and then we shall find it true (Hab 1:13). We read in Scripture that He will magnify the law, and make it honourable, and then He will do it indeed.

Now, because the Lord doth not strike so soon as He is provoked by sin, therefore poor souls will not know nor regard the justice of G.o.d, neither do they consider the time in which it must be advanced, which will be when men drop under the wrath of G.o.d 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 G.o.d slackness; and because for the present He keepeth silence, therefore to think that He is like unto yourselves. No, no; but know that G.o.d 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 G.o.d advance His justice! O! how will G.o.d 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 G.o.d will make it appear that He will be as good as His Word to sinners. Sinners must not look to escape always, though they may escape awhile, yet they shall not go far all adoe unpunished; no, but they shall have their due to a farthing, when every threatening and curse shall be accomplished and fulfilled on the head of the transgressor. Friend, there is never an idle word that thou speakest but G.o.d will account with thee for it; there is never a lie thou tellest, but G.o.d will reckon with thee for it; nay, there shall not pa.s.s so much as one pa.s.sage in all thy lifetime but G.o.d, the righteous G.o.d, 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 that are under the law may be branched out into three ranks of men; either, first, such as are grossly profane, or such as are more refined; which may be two ways, some in a lower sort, and some in a more eminent way.

First, Then they are under the law as a Covenant of Works who are open profane, and unG.o.dly wretches, such as delight not only in sin, but also make their boast of the same, and brag at the thoughts of committing of it. Now, as for such as these are, there is a Scripture in the First Epistle of Paul to Timothy Chapter 1, verses 9, 10, which is a notable one to this purpose, "The law," saith he, "is not made for a righteous man," not as it is a Covenant of Works, "but for the" unrighteous or "lawless and disobedient, for the unG.o.dly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for wh.o.r.emongers, for them that defile themselves with mankind, for menstealers, for liars," look to it, liars, "for perjured persons, and," in a word, "if there be any other thing that is not according to sound doctrine." These are one sort of people that are under the law, and so under the curse of the same, whose due is to drink up the brimful cup of G.o.d'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 G.o.d? 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 G.o.d" (1 Cor 6:9,10).

Poor souls, you think that you may have your sins, your l.u.s.ts, and pleasures, and yet you shall do pretty well, and be let to go free in the judgment-day; but see what G.o.d 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 G.o.d shall judge the world by Jesus Christ; but, saith G.o.d, I will not spare them, no, but My anger and My jealousy shall smoke against them. How far? Even to the executing all the curses that are written in the Law of G.o.d upon them. Nay, saith G.o.d, I will be even with them, "for I will blot out their names from under Heaven." And indeed it must of necessity be so, because such souls are unbelievers, in their sins, and under the law, which cannot, will not, show any mercy on them; for it is not the administration of mercy and life, but the administration of death and destruction, as you have it (2 Cor 3:7,9); and all those, every one of them, that are open profane, and scandalous wretches are under it, and have been so ever since they came into the world to this day; and they will for certain live and die under the same dispensation, and then be d.a.m.ned to all eternity, if they be not converted from under that covenant into and under the Covenant of Grace, of which I shall speak in its place; and yet for all this, how brag and crank 6 are our poor wantons and wicked ones in this day of forbearance!

as if G.o.d would never have a reckoning with them, as if there was no law to condemn them, as if there was no h.e.l.lfire to put them into. But O how will they be deceived when they shall see Christ sitting upon the judgment-seat, having laid aside his priestly and prophetical office, and appearing only as a judge to the wicked?

when they shall see all the records of Heaven unfolded and laid open; when they shall see each man his name in the Book of Life, and in the book of the law; when they shall see G.o.d in His majesty, Christ in His majesty, the saints in their dignity, but themselves in their impurity. What will they say then? whither will they fly then? where will they leave their glory? O sad state! (Isa 10:3).

Second. They are under the law also who do not only so break and disobey the law, but follow after the law as hard as ever they can, seeking justification thereby--that is, though a man should abstain from the sins against the law, and labour to fulfill the law, and give up himself to the law, yet if he look no further than the law he is still under the law, and for all his obedience to the law, the righteous Law of G.o.d, he shall be destroyed by that law. Friend, you must not understand that none but profane persons are under the law; no, but you must understand that a man may be turned from a vain, loose, open, profane conversation and sinning against the law, to a holy, righteous, religious life, and yet be in the same state, under the same law, and as sure to be d.a.m.ned as the other that are more profane and loose. And though you may say this is very strange, yet I shall both say it and prove it to be true. Read with understanding that Scripture in Romans 9:30-31, where the Apostle, speaking of the very thing, saith, "But Israel, which followed after the law of righteousness"; mark, that followed after the law of righteousness; they notwithstanding their earnest pursuit, or hunting after the law of righteousness, "hath not attained to the law of righteousness." It signifies thus much to us, that let a man be never so earnest, so fervent, so restless, so serious, so ready, so apt and willing to follow the law and the righteousness thereof, if he be under that covenant, he is gone, he is lost, he is deprived of eternal life, because he is not under the ministration of life if he die there. Read also that Scripture, Galatians 3:10, which saith, "For as many as are of the works of the law are under the curse"; mark, they that are of the works of the law. Now, for to be of the works of the law, it is to be of the works of the righteousness thereof--that is, to abstain from sins against the law, and to do the commands thereof as near as ever they can for their lives, or with all the might they have: and therefore I beseech you to consider it, for men's being ignorant of this is the cause why so many go on supposing they have a share in Christ, because they are reformed, and abstain from the sins against the law, who, when all comes to all, will be d.a.m.ned notwithstanding, because they are not brought out from under the Covenant of Works, and put under the Covenant of Grace.

Object. "But can you in very deed make these things manifestly evident from the Word of G.o.d? Methinks to reason thus is very strange, that a man should labour to walk up according to the Law of G.o.d as much as ever he can, and yet that man notwithstanding this, should be still under the curse. Pray clear it."

Answ. Truly this doth seem very strange, I do know full well, to the natural man, to him that is yet in his unbelief, because he goeth by beguiled reason; but for my part, I do know it is so, and shall labour also to convince thee of the truth of the same.

1. Then, the law is thus strict and severe, that if a man do sin but once against it, he, I say, is gone for ever by the law, living and dying under that covenant. If you would be satisfied as touching the truth of this, do but read Galatians 3:10, where it saith "Cursed is every one," that is, not a man shall miss by that covenant, "that continueth not in all," mark, in all "things which are written in the book of the law to do them." (1.) Pray mark, here is a curse, in the first place, if all things written in the book of the law be not done, and that, continually too--that is, without any failing or one slip, as I said before. Now there is never a one in the world but before they did begin to yield obedience to the least command, they in their own persons did sin against it by breaking of it.

The Apostle, methinks, is very notable for the clearing of this in Romans 3:5. In the one he endeavours for to prove that all had transgressed in the first Adam as he stood a common person, representing both himself and us in his standing and falling.

"Wherefore," saith he, "as by one man sin entered into the world, and death by sin; and so death pa.s.sed upon all men," mark that; but why? "for that all have sinned" (Rom 5:12). That is, forasmuch as all naturally are guilty of original sin, the sin that was committed by us in Adam; so this is one cause why none can be justified by their obedience to the law, because they have in the first place broken it in their first parents. But, (2.) in case this should be opposed and rejected by quarrelsome persons, though there be no ground for it, Paul hath another argument to back his doctrine, saying, For we have proved (already) that both Jews and Gentiles are all under sin. "As it is written, There is none righteous, no, not one." "They are all gone out of the way, they are together,"

mark, together, "become unprofitable, there is none that doeth good, no, not one." "Their throat is an open sepulchre; with their tongues they have used deceit, the poison of asps is under their lips." Their "mouths are full of cursing and bitterness." "Their feet are swift to shed blood." In a word, "Destruction and misery are in their ways; and the way of peace have they not known." Now then, saith he, having proved these things so clearly, the conclusion of the whole is this, "That what things soever the law saith," in both showing of sin, and cursing for the same, "it saith" all "to them who are under the law that every mouth may be stopped, and all the world may become guilty before G.o.d" (Rom 3:10,19). So that here, I say, lieth the ground of our not being justified by the law, even because, in the first place, we have sinned against it; for know this for certain, that if the law doth take the least advantage of thee by thy sinning against it, all that ever thou shalt afterwards hear from it is nothing but Curse, curse, curse him, "for not continuing in all things which are written in the book of the law to do them."

2. Thou canst not be saved by the righteous Law of G.o.d, 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 l.u.s.t of concupiscence, fornication, covetousness, pride, heart-risings against G.o.d, coldness of affection towards Him, backwardness to good duties, speaking idle words, having of strife in your hearts, and such like; I say, these things being thus, the righteousness of the law is become too weak through this our flesh (Rom 8:3), and so, notwithstanding all our obedience to the law, we are yet through our weakness under the curse of the law; for, as I said before, the law is so holy, so just, and so good, that it cannot allow that any failing or slip should be done by them that look for life by the same. "Cursed is every one that continuteth not in everything" (Gal 3:10). And this Paul knew full well, which made him throw away all his righteousness.

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

3. Set the case, the righteousness of the law which thou hast was pure and perfect, without the least flaw or fault, without the least mixture of the least sinful thought, yet this would fall far short of presenting of thee blameless in the sight of G.o.d. And that I prove by these arguments--(1.) The first argument is, that that which is not Christ cannot redeem souls from the curse, it cannot completely present them before the Lord; now the law is not Christ; therefore the moral law cannot, by all our obedience to it, deliver us from the curse that is due to us (Acts 4:12). (2.) The second argument is, that that righteousness that is not the righteousness of faith, that is, by believing in Jesus Christ, cannot please G.o.d; 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 G.o.d.

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 G.o.d, it is evident; for, The just shall live by faith.

And the law is not of faith."

But for the better understanding of those that are weak of apprehension, I shall prove it thus--1. The soul that hath eternal life, he must have it by right of purchase or redemption (Heb 9:12; Eph 1:7). 2. This purchase of redemption must be through the blood of Christ. "We have redemption through His blood." "Without shedding of blood is no remission." Now the law is not in a capacity to die, and so to redeem sinners by the purchase of blood, which satisfaction justice calls for. Read the same Scriptures (Heb 9:22). Justice calls for satisfaction, because thou hast transgressed and sinned against it, and that must have satisfaction; therefore all that ever thou canst do cannot bring in redemption, though thou follow the law up the to the nail-head, as I may say, because all this is not shedding of blood; for believe it, and know it for certain, that though thou hadst sinned but one sin before thou didst turn to the law, that one sin will murder thy soul, if it be not washed away by blood, even by the precious blood of Jesus Christ, that was shed when He did hang upon the cross on Mount Calvary.

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

Answ. The motive that moveth G.o.d 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 G.o.d had mercy on thee through Christ, then it must not be freely by grace--I say, freely. But the Lord loves thee and saves thee upon free terms, having nothing beforehand to make Him accept of thy soul, but only the blood of Christ; therefore to allow of such a principle it is to allow that grace is to be obtained by the works of the law, which is as gross darkness as lies in the darkest dungeon in Popery, and is also directly opposite to Scripture--For we are "justified freely by His grace, through the redemption that is in Christ"; not through the good that is in 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, least any man should boast" (Eph 2:9). No, no, saith he, "Not according to our works," or righteousness, "but according to His own purpose"; mark "according to His own purpose and grace, which was" a free gift, "given us in Christ Jesus," not lately, but "before the world began" (2 Tim 1:9).

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

Answ. I told you before that the law was given for these following reasons--1. That thou mightest be convinced by it of thy sins, and that thy sins might indeed appear very sinful unto thee, which is done by the law these ways--(1.) By showing of thee what a holy G.o.d He is that did give the law; and, (2.) By showing thee thy vileness and wickedness, in that thou, contrary to this holy G.o.d, hast transgressed against and broken this His holy Law; therefore, saith Paul, "the law entered, that the offence might abound," that is, by showing the creature the holiness of G.o.d, and also its own vileness (Rom 5:20). 2. That thou mayest know that G.o.d will not d.a.m.n thee for nothing in the judgment-day. 3. Because He would have no quarreling at His just condemning of them at that day. 4. Because He will make thee to know that He is a holy G.o.d and pure.

WHAT MEN MAY ATTAIN TO 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 somewhat a difficult question, and had need be not only warily, but also home and soundly answered. The question consists of three particulars--First, What men have done; Second, How far men have gone; Third, What they have received, and yet to be under the law, or Covenant of Works, and so in a state of condemnation.

[First.] As for the first, I have spoken something in general to that already; but for thy better understanding I shall yet speak more particularly.

1. A man hath and may be convinced and troubled for his sins, and yet be under this covenant, and that in a very heavy and dreadful manner, insomuch that he find the weight of them to be intolerable and too heavy for him to bear, as it was with Cain, "My punishment,"

saith he, "is greater than I can bear" (Gen 4:13).

2. A man living thus under a sense of his sins may repent and be sorry for them, and yet be under this covenant, and yet be in a d.a.m.ned state. And when he, Judas, saw what was done, he "repented"