was punished in the Sodomites c. with the utter destruction of this City and themselves Gen. 19. 24 25. Yea they suffer the vengeance of eternal fire Jude 7. Also the Male Sechemites for the sin committed by Hamors son were all put to the sword Gen. 34. 25 26. Our first Parents sinned against the Eighth Commandment in taking the forbidden fruit and so brought the Curse on themselves and their posterity Gen. 3. 16. Again the punishment due to the breach of this Commandment was by Jacob accounted death Gen. 31. 30 32. and also by Jacobs sons Gen. 44. 9 10. Cain sinning against the Ninth Commandment as in Gen. 4. 9. was therefore cursed to the earth verse the 11. And Abraham though the Friend of God was blamed for false witness by Pharaoh and sent out of Egypt Gen. 12. 18 19 20. and both he and Sarah reproved by Abimelech Gen. 20. 9 10 16. Pharaoh sinned against the Tenth Commandment Gen. 12. 15. and was therefore plagued with great plagues verse 17. Abimelech coveted Abraham's Wife and the Lord threatned death to him and his except he restored her again Gen. 20. 3. Yea though he had not come near her yet for coveting and taking her the Lord fast closed up the Wombs of his house verse 18. I could have spoken more fully to this but that I would not be too tedious but speak what I have to say with as much brevity as I can But before I pass it I will besides this give you an Argument or two more for the further clearing of this that the substance of the Law delivered on Mount Sinai was before that delivered by the Lord to man in the Garden As first Death reigned over them that had not sinned after the similitude of Adam's transgression that is though they did not take the forbidden fruit as Adam did but had the transgression been no other or had their sin been laid to the charge of none but those that did eat of that fruit then those that was 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 or 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 there is no Law there is no transgression Rom. 4. 15. For sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses saith he Rom. 5. 13 14. But if there had been no Law then there had been no Transgression and so no death to follow after as the wages thereof for death is the wages of sin Rom. 6. 23. and sin is the breach of the Law an actual breach in our particular persons as well as an actual breach in our publick person 1 John 3. 4. Again they are no other sins then those against that Law given on Sinai for the which those sins before mentioned was punished therefore the Law given before by the Lord to Adam and his posterity is the same with that afterwards given on Mount Sinai Again the Conditions of that on Sinai and of that in the Garden are all one the one saying Do this and live the other saying the same Also Judgment denounced against men in both kinds alike therefore this Law it appeareth to be the very same that was given on Mount Sinai Again the Apostle speaketh but of two Covenants to wit Grace and Works under which two Covenants all are some under one and some under the other Now this to Adam is one therefore that on Sinai is one and all one with this and that this is a truth I say I know that the sins against that on Sinai was 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 was before committed against it for though the very substance of the Ten Commandments was given in the Garden before they were received from Sinai yet they lay so darkly in the heart of man that his sins was not so clearly discovered as afterwards they were therefore saith the Apostle The Law was added Gal. 3. 19. or more plainly given on Sinai in Tables of Stone that the offence might abound that is that it might the more clearly be made manifest and appear Rom. 5. 20. Again we have a notable resemblance for this at Sinai even in giving the Law for first the Law was given twice on Sinai to signifie that indeed the substance of it was given before And secondly the first tables that was given on Sinai was broken at the foot of the Mount and the other was preserved whole to signifie that though it was the true Law that was given before with that given on Sinai yet it was not so easie 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 But if any object and say though the sins against the one be the sins against the other and so in that they do agree yet it doth not appear that the same is therefore the same Covenant of Works with the other Answ. That which was given to Adam in Paradise you will grant was the Covenant of Works for it runs thus Do thus and live do it not and die nay thou shalt surely die Now there is but one Covenant of Works If therefore I prove that that which was delivered on Mount Sinai is the Covenant of Works then all will be put out of doubt Now that this is so it is evident First 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 2 Cor. 3. For if saith he the ministration of death Written and Ingraven in stones was glorious c. Secondly the Apostle writing to the Galatians doth labour to beat them off from trusting in the Covenant of Works but when he
Scripture Gal. 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 mens being ignorant of this is the cause why so many go on supposing they have a share in Christ because they are reformed and abstain from the sins against the Law who when all comes to all will be damned notwithstanding because they are not brought out from under the Covenant of Works and put under the Covenant of Grace Object But can you in very deed make these things manifestly evident from the Word of God methinks to reason this is very strange that a man should labour to walk up according to the Law of God as much as ever he can and yet that men 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 First 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 the third of the Galations at the 10. verse Where it saith Cursed is every one that is not a man shall misss by that Covenant that continueth not in all mark in all things that are written in the book of the Law to do them 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 that 3 of the Romans and also in the fifth 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 Rom. 5. 12. 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 that is for as much 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 their first place broken it in their first parents But secondly 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 First As it is written there is none righteous no not one Secondly They are all gone out of the way they are together mark together become unprofitable there is none that doth good no not one Thirdly Their throat is an open Sepulchre with their tongues they have used deceit the poyson of asps is under their lips Fourthly Their mouths are full of cursing and bitterness Fifthly Their feet are swift to shed blood In a word Destruction and misery are in their ways And the way of peace they have not known Now then saith he having proved these things so clearly the conclusion of the whole is this That what thing soever the Law saith in both shewing of sin and cursing for the same it saith All to them that are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3. 9 10 11 12 13 14 15 16 17 18 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 that are written in the book of the Law to do them Secondly Thou canst not be saved by the righteous Lavv 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 vve offend all So that now thy righteousness to the Law being mixed with sometimes the lust of concupiscence forâ—idation coverousness 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 do weak through this our flesh Rom. 8. 30 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 continueth not in every thing 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 Ansvver But it was even that which while he calls it his own he also calls it the righteousness of the Law see Phil. 3. 7 8 9 10. and to account it but dung but as dirt on his shoes and that that he might be found in Christ and so he saved by him without the deeds of the Law Rom. 3. 28. But thirdly Set the case the righteousness of the Law which thou hast was pure and perfect without the least flaw or â—auâ—o 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 The first Argument is That that which is not Christ cannot redeem souls from the Curse It cannot compleatly 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 Act. 4. 12. The second Argument is That that righteousness that is not the
by this Law to purpose I do beseech you to take notice of these following particulars besides what hath been already spoken First I shall shew the danger of them by reason of the Law as they come from Adam Secondly as they are in their own persons particularly under it 1. First as they come from Adam they are in a sad condition because he left them a broken Covenant or take it thus because they while they were in him did with him break that Covenant Oh! this was the treasure that Adam left to his posterity it was a broken Covenant insomuch that death reigned over all his Children and doth still to this day as they come from him both natural and eternal death Rom. the 5. It may be Drunkard Swearer Liar Thief thou dost not think of this 2. Secondly he did not only leave them a broken Covenant but also made them himself sinners against it he made them sinners By one mans disobedience many were made sinners Rom 5. 19. And this is worse than the first 3. Thirdly not only so but he did deprive them of their strength by which at first they were enabled to stand and left them no more than dead men Oh helpless state Oh! how beggarly and miserable are the sons of Adam 4. Fourthly not only so but also before he left them he was the conduit-pipe through which the Devil did convey of his poisoned spawn and venome nature into the hearts of Adams sons and daughters by which they are at this day so strongly and so violently carried away that they flie as fast to Hell and the Devil by reason of sin as chaff before a mighty wind 5. Fifthly in a word Adam led them out of their Paradise that is one more and put out their eyes that is another and left them to the leading of the Devil O sad Canst thou hear this and not have thy ears to tingle and burn on thy head Can'st thou read this and not feel this and not feel thy Conscience begin to throb and dagg If so surely it is because thou art either possessed with the Devil or besides thy self But I pass this and come to the second thing which is the cause of their being in a sad condition which is by reason of their being in their Particular persons under it First 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 2 Cor. 3. that is they are under that dispensation or administration whose proper work is to curse and condemn and nothing else Secondly their condition is sad who are under the Law because they are not only under that administration 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 I it came on purpose to discover sin Rom. 5. 20. The Law entred saith the Apostle that the offence might abound or appear indeed to be that which God doth hate and also to curse for that which hath been committed as he saith Cursed is every one that continueth not in all things that are written in the book of the Law to do them Gal. 3. 10. Thirdly they are in a sad condition be-because that administration they are under that are under the Law doth always find fault with the sinners obedience as well as his disobedience if it be not done in a right spirit which they that are under that Covenant cannot do by reason of their being destitute of Faith therefore I say it doth controle them saying This was not well done this was done by the halves this was not done freely and that was not done perfectly and out of love to God and hence it is that some men notwithstanding they labour to live as holy as ever they can according to the Law yet they do not live a peaceable life but are full of condemnings full of guilt and torment of Conscience finding themselves to fail here and to fall short there omitting this good which the Law commands and doing that evil which the Law forbids but never giveth them one good word for all their pains Fourthly 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 can'st the Law will never say Well done never say My good servant No but always it will be driving of thee faster hastning of thee harder giving of thee fresh commands which thou must do and upon pain of damnation not to be left undone Nay it is such a Master that will curse thee not only for thy sins but also because thy good works were not so well done as they ought to be Fifthly 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 then as I said before when man was in his full strength and therefore no unequality if it commands the same still seeing God that gave thee strength did not take it away I will give you a similitude for the clearing of it set the case that I give to my servant ten pounds with this charge lay it out for my best advantage that I may have my own again with profit now if my servant contrary to my command goeth and spends my money in a disobedient way is it any unequality in me to demand of my servant what I gave him at first nay and though he have nothing to pay I may lawfully cast him into Prison and keep him there until I have satisfaction So here the Law was delivered to man at the first when he was in a possibility to have fulfilled it now then though man have lost his strength yet God is just in commanding the same work to be done I and if they do not do the same things I say that are impossible for them to do it is just with God to damn them seeing it was they themselves that brought themselves into this condition therefore saith the Apostle What things soever the Law or Commands saith it saith to them that 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 unpossible things of natural man I should answer in this case as the Apostle did in another very much like unto it saying They know not what they say nor whereof they affirm For doth not