DOCTRINE FIRST.
For the first, THAT THERE ARE SOME THAT ARE UNDER THE LAW, OR UNDER THE COVENANT OF WORKS, see, I pray you, that Scripture in the Third of the Romans, where the Apostle, speaking before of sins against the law, and of the denunciations thereof against those that are in that condition, he saith, “What things soever the law saith, it saith to them who are under the law”; mark, “it saith to them who are under the law, that every mouth may be stopped, and all the world become guilty before God” (Rom 3:19). That is, all those that are under the law as a Covenant of Works, that are yet in their sins, and unconverted, as I told you before. Again he saith, “But if ye be led by the Spirit, ye are not under the law” (Gal 5:18). Implying again, that those which are for sinning against the law, or the works of the law, either as it is the old covenant, these are under the law, and not under the Covenant of Grace. Again he saith, “For as many as are of the works of the law are under the curse” (Gal 3:10). That is, they that are under the law are under the curse; for mark, they that are under the Covenant of Grace are not under the curse. Now, there are but two covenants, therefore, it must needs be that they that are under the curse are under the law, seeing those that are under the other covenant are not under the curse, but under the blessing. “So, then, they which be of faith are blessed with faithful Abraham,” but the rest are under the law (Gal 3:9).
Now I shall proceed to what I do intend to speak unto. FIRST. I shall show you what the Covenant of Works, or the law, is, and when it was first given, together with the nature of it. SECOND. I shall show you what it is to be under the law, or Covenant of Works, and the miserable state of all those that are under it. THIRD. I shall show you who they are that are under this covenant, or law. FOURTH. I shall show you how far a man may go and yet be under this covenant, or law.
[WHAT THE COVENANT OF WORKS IS, AND WHEN IT WAS GIVEN.]
FIRST. What this Covenant of Works is, and when it was given. [What this covenant is.] The Covenant of Works or the law, here spoken of, is the law delivered upon Mount Sinai to Moses, in two tables of stone, in ten particular branches or heads; for this see Galatians 4. The Apostle, speaking there of the law, and of some also that through delusions of false doctrine were brought again, as it were, under it, or at least were leaning that way (verse 21) he saith, As for you that desire to be under the law, I will show you the mystery of Abraham’s two sons, which he had by Hagar and Sarah; these two do signify the two covenants; the one named Hagar signifies Mount Sinai, where the law was delivered to Moses on two tables of stone (Exo 24:12; 34:1; Deu 10:1). Which is that, that whosoever is under, he is destitute of, and altogether without the grace of Christ in his heart at the present. “For I testify again to every man,” saith he, speaking to the same people, that “Christ has become of no effect unto you, whosoever of you are justified by the law,” namely, that given on Mount Sinai—“ye are fallen from grace” (Gal 5:3,4). That is, not that any can be justified by the law; but this meaning is, that all those that seek justification by the works of the law, they are not such as seek to be under the second covenant, the Covenant of Grace. Also the Apostle, speaking again of these two covenants, saith, “But if the ministration of death,” or the law, for it is all one, “written and engraven in stones,” mark that, “was glorious, how shall not the ministration of the Spirit,” or the Covenant of Grace, “be rather glorious?” (2 Cor 3:7,8). As if he had said, It is true, there was a glory in the Covenant of Works, and a very great excellency did appear in it—namely, in that given in the stones on Sinai—yet there is another covenant, the Covenant of Grace, that doth exceed it for comfort and glory.
[When it was given.] But, though this law was delivered to Moses from the hands of angels in two tables of stones, on Mount Sinai, yet this was not the first appearing of this law to man; but even this in substance, though possibly not so openly, was given to the first man, Adam, in the Garden of Eden, in these words: “And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die” (Gen 2:16,17). Which commandment then given to Adam did contain in it a forbidding to do any of those things that was and is accounted evil, although at that time it did not appear so plainly, in so many particular heads, as it did when it was again delivered on Mount Sinai; but yet the very same. And that I shall prove thus—
God commanded Adam in Paradise to abstain from all evil against the first covenant, and not from some sins only; but if God had not commanded Adam to abstain from the sins spoken against in the Ten Commandments, He had not commanded to abstain from all, but from some; therefore it must needs be that He then commanded to abstain from all sins forbidden in the law given on Mount Sinai. Now that God commanded to abstain from all evil or sin against any of the Ten Commandments, when He gave Adam the command in the garden, it is evident that He did punish the sins that were committed against those commands that were then delivered on Mount Sinai, before they were delivered on Mount Sinai, which will appear as followeth—
The First, Second, and Third Commandments were broken by Pharaoh and his men; for they had false gods which the Lord executed judgment against (Exo 12:12); and blasphemed their true God (Exo 5:2) which escaped not punishment (Exo 7:17-25). For their gods could neither deliver themselves nor their people from the hand of God; but “in the thing wherein they dealt proudly, He was above them” (Exo 18:11).
Again; some judge that the Lord punished the sin against the Second Commandment, which Jacob was in some measure guilty of in not purging his house from false gods, with the defiling of his daughter Dinah (Gen 34:2).
Again; we find that Abimelech thought the sin against the Third Commandment so great, that he required no other security of Abraham against the fear of mischief that might be done to him by Abraham, his son, and his son’s son, but only Abraham’s oath (Gen 21:23). The like we see between Abimelech and Isaac (Gen 31:53). The like we find in Moses and the Israelites, who durst not leave the bones of Joseph in Egypt, because of the oath of the Lord, whose name, by so doing, would have been abused (Exo 13:19).