The Complaint of a Sanctified Sinner Answered, Verse 1
VERS. 1.
Know yee not, Brethren, (for I ſpeake to them that know the Law) that the Law hath dominion ouer a man as long as he liueth?
IN this firſt Verſe, The generall matter of the firſt Verſe.as you ſee, the Apoſtle affirmes thus much: That a man is vnderunder the Law, and the Law hath power and dominion ouer a man, ſo long as he liues, and no longer: thereby implying, that when a man is dead, he is freed from the Law, and ſo the generall Propoſition is thereby implyed, That dead men are freed from the Law.
Now touching the truth of this, that the Law hath dominion ouer a man ſo long as he liueth, the Apoſtle appeales to the Romanes themſelues, and to their owne knowledge: affirming that they knew it to be a truth, deliuering his minde to them by way of interrogation, which is more emphaticall: and affirming the thing more ſtrongly, and vſing a kinde and louing terme, a compellation of louelove and good affection towards them, and implying the like good affection from them to him againe (Brethren.)
Know yee not, Brethren?
ANd then before he deliuer the thing it ſelfe, he inſerts a proofe of it: that the thing he affirmes was well knowne to them, namely this, that they were not ignorant of the Law, but had knowledge of it, and were well acquainted with it: For, ſaith he, I ſpeake to them that know the Law, that the Law hath dominion ouer a man ſo long as he liueth.
So then, The particulars of this Verſe.in this Verſe wee hauehave theſe particulars laid before vsus.
Firſt, the thing the Apoſtle affirmes, namely this, that while a man liues, the Law hath dominion ouer him.
Secondly, this is not only affirmed as a truth, but as a knowne truth, euen a truth knowne to them to whom he writ, whom he ſtiles by the name (Brethren,) Know yee not, Brethren?
And thirdly, we hauehave the proofe of that, that the thing affirmed was knowne to them, becauſe they were well acquainted with the Law, in theſe words: (For I ſpeake to them that know the Law.)Interpretation
Let vsus now a little examine the words of this Verſe, touching the ſenſe and meaning of them; Know yee not, Brethren? This interrogation or queſtion is as much as an earneſt affirmation, as if the Apoſtle had ſaid, Certaynely you know it, I make no queſtion of it, but you doe know it, and it is a thing well knowne to you. Brethren, firſt, beloued in the Lord, whom I affect in the Lord, and reſpect, as thoſe that are conioyned with me, by one band of one Truth, one Faith, one hope of ſaluation, and by the band of the ſame Spirit of Ieſus Chriſt, for I ſpeake to them that know the Law, that is, I ſpeake to them that are well acquainted with the Law.
No doubt, the Apoſtle meant chiefly the Chriſtian Iewes that were among the Romanes, the Iewes conuerted to the faith of Chriſt. And by the Law we are to vnderſtand the Morall Law of God, as appeares plainely by that inſtance the Apoſtle giues afterward, Verſe 7. Thou ſhalt not lust. That the Law hath dominion, &c. for the right vnderſtanding of theſe words wee muſt know, that the morall Law of God in the force and ſtrength of it, and as it is in it ſelfe conſidered, is an hard Lord or Maſter, it requires exact, and perfect, and perpetuall obedience to it, and it binds ouer to the curſe for the leaſt breach of it, and through the corruption of nature, it ſtirs vp to ſinne, as the Apoſtle ſhewes afterward in this Chapter.
When therefore the Apoſtle ſaith, The Law hath dominion ouer a man; his meaning is, that the Law hath power ouer a man, as an hard Lord or Maſter, to require of him exact, perfect, and perpetuall obedience to it, and to accuſe, and to condemne him, and to binde him ouer to the curſe for the leaſt breach of it: and through the corruption of his owne nature to ſtir him vp to ſinne (as long as he liueth.) The word (liueth) is not here to be taken at large, as if the meaning were, as long as a man liues in this world, but with relation to the Law, as it is ſaid Verſe 4. Dead to the Law, ſo here (as I take it) the Apoſtle meanes, liueth to the Law (that is) ſo long as a man is a liuing man to the Law, ſo long as a man liues vnderunder the Law, and is not freed from it by Chriſt. Thus then briefly conceiue we the meaning of the Apoſtle in the words of this Verſe, as if he had ſaid,
My beloued in the Lord, whom I affect in the Lord, and reſpect as thoſe that profeſſe the ſame Truth, the ſame Faith, and hope of Saluation with me, and are knit to me by the bond of the ſame Spirit of Chriſt: you certaynely know this to be a truth that I affirme, it is a thing well knowne to you; for I am ſure, I ſpeake to ſuch as are well acquainted with the Law, euen with the morall Law of God: that the morall Law of God hath power ouer a man to require of him exact, perfect, and perpetuall obedience, and to accuſe, and to condemne him, and to binde him ouer to the curſe for the leaſt breach of it: and through the corruption of his owne heart, to ſtir him vp to ſinne ſo long as he is a liuing man to the Law, and liues vnderunder the Law, and is not freed from the power of it by Chriſt.
Come we now to ſuch things as are hence offered for our inſtruction.
Firſt, obſerue wee that the Apoſtle deliuering this Poſition,
That the Law hath dominion ouer a man as long as he liueth, he doth not barely affirme it, but he deliuers it as a knowne truth, as a truth certainely knowne to them, to whom hee writ. And hee ſaith to them, Know yee not? which is as much as if he had ſaid, Certainely you doe know it to be a truth, it is a thing well knowne to you, that the Law hath dominion ouer a man ſo long as hee liueth.
Now, the Apoſtle ſetting downe this as a thing known to them, to whom he writ, they being ſuch as had liued vnderunder the Law in former times, he giues vsus to vnderſtand thus much:
That we are to be well acquainted with the Doctrine we liue vnderunder, Doctrine 1 Men are to be familiarly acquainted with that doctrine of the Word of God, that is taught amōgſt them.that doctrine of the Word of God that is taught amongſt vsus, and deliuered to vsus, muſt not bee ſtrange to vsus, but it ought to be familiar and wel knowne to vsus, and we are to be well acquainted with it.
As the Apoſtle ſaid here to them, who not long before liued vnderunder the Law, You know the extent, the reach and power of the Law, that the Law hath dominion ouer a man ſo long as he liueth; ſo it muſt be with vsus now liuing vnderunder the Goſpell: We muſt be ſo well acquainted with the doctrine of the Goſpell, euen with the extent and reach of the Goſpell, and with all points of ſauing knowledge, expreſſed and made knowne in the doctrine of the Goſpell, as that the Miniſters of the Goſpell in teaching and preaching, may be able to ſay to vsus and that truly, You know this, or you know that point of ſauing knowledge, and this or that point of ſauing knowledge is a thing well knowne to you.
And for this, we hauehave not only euidence and ground in this Text, but in other places of Scripture. 1. Cor. 10.15. ſaith the Apoſtle, I ſpeake as to them which hauehave vnderſtanding, iudge yee what I ſay: as if he had ſaid, That which I deliuer to you concerning the Sacrament, (for of that hee ſpeakes in the next Verſe) I ſpeake it, as to thoſe that are well acquainted with the doctrine of the Sacrament, euen with that high and heauenly myſterie of the Goſpell; and I refer my ſelfe euen to your owne iudgement, I doubt not, but you are able to iudge and diſcerne of the truth I deliuer to you; you are well acquainted with it. And indeed this is the thing that was promiſed and foretold, Ierem. 31.34. that in the time of the new Teſtament, men ſhould not teach one another, ſaying, Know the Lord, but there ſhould be ſuch a plentifull meaſure of knowledge in them, that ſhould liue vnderunder the Goſpell, as that all ſhould know it, eueryevery one ſhould be acquainted with the doctrine of the Goſpell. And to this purpoſe are thoſe exhortations, a1. Cor. 14.20.That wee ſhould not be children in vnderſtanding; bHeb. 13.9.That wee ſhould not be carryed about with diuers ſtrange doctrines. And to this end the Apoſtle ſaith, Epheſ. 4.8. That Chriſt aſcending vp on high, led captiuitie captiue, and gaue gifts vntounto men. Verſ. 11. ſome to be Apoſtles, and ſome Prophets, and ſome Euangeliſts, and ſome Paſtors and Teachers: then Verſ. 14. That we henceforth be no more children, toſſed to and fro, and carryed about with eueryevery winde of doctrine by the ſleight of men, and cunning craftineſſe, whereby they lye in wait to deceiue, that we ſhould be of a riper age in the knowledge of the doctrine of the Goſpell: that we ſhould be well acquainted with the doctrine of the Goſpell, and with the myſteries of Saluation.
And therefore certainely this is a dutie incumbent, Vſe. Reproofe of ſuch as are now ignorant of the principles and grounds of the Goſpell.and lying on eueryevery one of vsus, now in the time of the Goſpell, the doctrine of the Goſpell taught amongſt vsus muſt not be ſtrange to vsus, but it ought to be familiar and well knowne to vsus, we are to be well acquainted with it: but alas, I muſt needs here breake out into a complaint, it is farre otherwiſe with too many amongſt vsus: How many hauehave we that are ignorant of the very firſt principles and grounds of the Goſpell! they know not God as hee hath reuealed himſelfe in the face of Ieſus Chriſt.
Some are ſo groſly ignorant, as they know not what Chriſt is, they are not able diſtinctly to ſpeake of the natures of Chriſt, of his Office, and of his worke of Mediation, theſe are ſtrange things to ſome, as the Prophet Hoſea ſaith, Heſea 8.12.
They know not how they may be made partakers of the benefits of Chriſt; what Faith is, what Repentance is, what belongs to Mortification and to Sanctification, nor how they may be ſaued by Chriſt: which indeed is groſſe and palpable ignorance, and a fault that cannot be ſufficiently taxed now in theſe dayes and times, wherein the Goſpell ſhines moſt cleerely, and eſpecially where there hath beene, and now be meanes of inſtruction; that men ſhould be ſo groſly ignorant, it is a monſtrous ſhame, yea it is a ſinne that one day (without repentance) ſhall preſſe men downe to the bottomeleſſe pit of hell: and ſhall much increaſe their condemnation and torment in hell.
For certainely, where the meanes of ſauing knowledge hauehave beene greater, and not a profiting by them in a meaſure anſwerable to the greatneſſe of them; there iudgement ſhall be greater, and condemnation deeper; and know it for a truth, it is the Word of God vttered by the Apoſtle, Rom. 2.16. Thou that now liueſt vnderunder the Goſpell, ſhalt one day come to be iudged by the Goſpell, and if thou be found ignorant of things reuealed in the Goſpell, and that thou haſt not profited by the doctrine of the Goſpell, which hath beene preached in thy nearing, euen the Goſpell and Doctrine of ſauing comfort that thou haſt heard, ſhall be a bill of indictment againſt thee, and ſhall condemne thee: For thou being ignorant of the doctrine of ſaluation, which thou oughteſt to know, and mighteſt hauehave knowne if thou hadſt beene carefull to learne it, how canſt thou looke to be ſaued? yea, conſider yet further what the Apoſtle ſaith, 2. Cor. 4.3. If the Goſpell be hid, it is hid to them that be loſt: if now in the cleere ſhining light of the Goſpell thou ſee not that light, but be blinde and ignorant of the myſteries of ſaluation, thou hast cauſe to feare that it brands thee out for a reprobate, that thou art as it were marked out for a caſt-away, and one that without ſpeedy amendment ſhall be damned in hell: ignorance of the doctrine of the Goſpell in ſuch as ought to know it, and might hauehave knowne it, is a fearefull ſinne, it ſhewes not only want of grace, and want of ſanctification, but that God euen now ſits in iudgement vponupon ſuch perſons, and hath begun to make knowne to them their reprobation and finall perdition, which he will certainely execute vponupon them, vnleſſe they ſpeedily repent.
Oh, let theſe things be duly conſidered, and let them ſtirre vp eueryevery one that is ignorant, neuer to reſt till hee come to a meaſure of ſound knowledge of the doctrine of the Goſpell, that alone will yeeld him comfort in life and in death: yea when he commeth to ſtand before the iudgement Scate of Ieſus Chriſt.
In the next place, the name and title of louelove, the kind and louing compellation here vſed by the Apoſtle, is to be obſerued, the word (Brethren.)
The Apoſtle ſtiles them, to whom he writ, Obſer. by the name Brethren: thereby ſignifying (as I ſhewed you) his owne kind and louing affection towards them, that he did tenderly and dearely affect them in the Lord, and reſpect them, as thoſe that were conioyned with him, by the bond of one Truth, one Faith, and one hope of Saluation: Thereby alſo implying the like louing affection in them towards him againe: the point hence is this:
There ought to be a ſpeciall and mutuall louelove and good affection, Doctrine 2 A ſpeciall and mutuall louelove and good affection is required betweene the Teachers of the Word and Gods People.betweene the Teachers of the Word and Gods People: the Teachers of the Word are to louelove and affect Gods People, with a brotherlike affections, and to tender their good, and to ſhew it forth that they doe tender it, by all good meanes to the vttermoſt of their power: and the people of God are to take notice of that louelove where it is, and to acknowledge it, and to anſwere it with like louelove and good affection againe. 2. Cor. 6.11. ſaith the Apoſtle, O Corinthians, our mouth is open vntounto you: our heart is made large. And then Verſ. 13. hee requires the like louelove of them againe. Now (ſaith hee) for the ſame recompence, euen in liew of my louelove againe, Be yee alſo enlarged. And the Apoſtle in many places teſtifies his louelove to the Church and People of God: as, Philip. 1.8. 1. Theſſ. 3. from Verſ. 5. to the end of the Chapter; and hee requires like louelove againe from Gods People to their Teachers as appeares, Rom. 15.30. where he intreats the helpe of their prayers as a teſtimonie of their louelove. And, 1. Theſſ. 5.12, 13. ſaith the Apoſtle, We beſeech you, Brethren, that yee know them, which labour among you, and are ouer you in the Lord, and admoniſh you; Verſ. 12. That yee hauehave them in ſingular louelove for their works ſake. Not to enlarge the point; the reaſon of this, that there ought to be a ſpeciall and mutuall louelove betweene the Teachers of the Word and Gods People, is this:
It is a louelove to Gods People, Reaſon. that makes the Teachers of the Word carefull, and conſcionable, and faithfull, in the diſcharge of their dutie: and it is louelove againe from Gods People to their Teachers that makes them profit by them, when they know and acknowledge the Word of their Teachers: whether they be the words of inſtruction, of comfort, or reproofe, or the like, not to be words of courſe, but of conſcience, and to proceed out of a louelove and tender care ouer them for their good. Oh, it makes them to eſteeme highly of them, and to take profit by them. And therefore for the vſe of this.
Hence it is that men profit not by the teaching of the Word, Ʋſe. Whence it is that men profit not by the teaching of the Word, as they ought and might.as they ought, and might doe; becauſe indeed they acknowledge not the louelove of their Teachers, and their tender care ouer them for their good: and eſpecially when they iuſtly taxe and reproue them for their ſins, then they quarrell with the affection of their Teacher, and then they thinke he ſpeaks out of ſpleene or malice, and then they thinke he loues them not, and ſo they hinder their owne profiting by his teaching.
Wee muſt therefore take notice of this dutie, and as wee ſee and diſcerne a louelove and good affection in our Teachers towards vsus, and that they hauehave a tender care ouer vsus for our good, and doe ſhew it forth in inſtructing, in comforting, in admoniſhing, and in reprouing vsus iuſtly for our ſinnes: ſo we are to take notice of that louelove and tender care, and to anſwere it againe with like louelove and good affection; yea, euen when they doe iuſtly reproue vsus for our ſinnes, and ſhew vsus the iudgements of God due vntounto vsus for the ſame.
And let ſuch as will not now acknowledge the louelove and care of ſuch as labour with them, to doe them good, by reprouing them for their ſinnes, and ſeeke to draw them out of their ſinnes to amendment of life, know, that the Lord by his ouer-ruling hand will ſo bring it to paſſe, that in their extremities they ſhall be forced to acknowledge it, and then they ſhall iuſtifie the louelove of ſuch as did formerly reproue them, yea haply then they ſhall wiſh for their prayers, as Pharaoh did for the prayers of Moſes and Aaron, when the hand of God was on him, Exod. 8.8. and as the ſtubborne Iſraelites did, the prayers of Samuel, whom not long before they neglected, 1. Sam. 12.19. Yea, wicked Ieroboam in caſe of extremitie ſends to the Prophet, whoſe doctrine he would not follow, and no worſe a meſſenger then his owne Wife, 1. King. 14. And we may obſerue it, that many (who at other times) regard not what the Miniſters of the Word ſay to them, in tender care ouer them for their good, yet in time of extremitie are forced by the powerfull hand of God, to ſend and to ſeeke to them for comfort, and haply then, by the iuſt iudgement of God can find no comfort from them, but are left in their miſerie.
Let vsus therefore now take notice of the louelove and tender care of our Teachers ouer vsus for our good, & learne to anſwere it with like louelove and good affection againe: and let vsus hauehave them in ſingular louelove for their works ſake.
The next thing here to be obſerued, is the proofe the Apoſtle brings, that they to whom he writ, knew the thing affirmed by him to be a truth, in theſe words, For I ſpeake to them that know the Law.
The Apoſtle makes this a proofe, that they knew the thing he affirmed to be true, That the Law hath dominion ouer a man as long as he liueth. Obſer. Becauſe they knew the Law; he reaſons from their knowledge of the generall to their knowledge of the particular, thus: You know the Law, you are expert and skilfull in the Law, and you are well acquainted with the Law, and therefore you know this particular: that I affirme touching the Law, that the Law hath this particular vſe, that it hath dominion ouer a man as long as he liueth. You know the doctrine of the Law, therefore you cannot be ignorant of this particular touching the Law, but you muſt needs know it that the Law hath this particular vſe, to exerciſe dominion ouer a man as long as he liueth, the Apoſtle thus reaſoning, giues vsus to vnderſtand thus much.
That ſound knowledge of the Law, Doctrine 3 Sound knowledge of any part of Gods Word, is not only a knowledge of the truth and ſubſtance of it, but a knowledge alſo of the particular vſe of it.or of any other part of the Word of God, doth neceſſarily infer a knowledge of the vſe of the Law, or of that other part of the Word. Such as are thorowly informed in the doctrine of the Law, or of any other part of the Word of God, and are well acquainted with it, they know the particular vſe of the Law, or of that part of the Word, wherewith they are ſo acquainted, if men knew the will of God reuealed in his Word, as they ought to know it, either commanding dutie, promiſing mercy, or threatning iudgement, they know not only the ſubſtance and truth, but they know alſo the particular vſe of that commandement, of that promiſe, and of that threatning denounced in the Word of God; there is not onelyonly a knowledge of the truth and ſubſtance of it, but a knowledge alſo of the particular vſe of it. And hence it is that the Apoſtle exhorts, Rom. 12.2. that the Romanes ſhould be changed by the renewing of their minde, that they might proue what is the good will of God, and acceptable, and perfect. His meaning was that they ſhould labour not only to be inlightned and to hauehave knowledge of the good, and perfect, and acceptable will of God, but that they ſhould labour alſo that they might acknowledge it, approue and embrace it, in the right and holy vſe of it, and in the vſe of it pleaſing to God. We find that the Apoſtle thus prayed for the Coloſſians, Col. 1.9. that they might be fulfilled with knowledge of the will of God, and then he ſubjoynes and addes further, in all wiſdome and ſpirituall vnderſtanding, as if he had ſaid: I pray for you, not only that you may be fulfilled with knowledge, and hauehave a great meaſure of knowledge of the will of God, and may know it in the truth and ſubſtance of it, but that yee may alſo rightly and wiſely know and vnderſtand it, that you may wiſely conceiue the truth of the Word of God, and may wiſely diſcerne the right and true vſe of it in eueryevery particular. Theſe places, not to adde any more, doe ſufficiently cleere and proue that if men know the will of God reuealed in his Word as they ought, in the commandements, in the threatnings, and in the promiſes of it: they know the particular vſe of thoſe commandements, of thoſe threatnings, and of thoſe promiſes. And where there is ſound knowledge of any part of the Word of God, there is knowledge both of the truth and ſubſtance, and of the particular vſe of it. And the reaſon of it is this:
We muſt needs hold this for a truth, Reaſon. that the commandements, threatnings, and promiſes of the Word of God are not ſoundly and thorowly vnderſtood and knowne, till they be ſo vnderſtood and knowne, as they are expreſſed and laid forth vntounto vsus in the Scripture. Now in the Scripture they are not deliuered in the truth and ſubſtance of them only, but the particular vſe of them is alſo manifeſted and made knowne, and therefore without queſtion they are not ſoundly knowne to vsus, and we are not thorowly acquainted with them, till we know and be well acquainted with the particular vſe of them: That being tendered to vsus in the Scripture as well as the matter and ſubſtance of them, and therefore for the vſe of it.
Let no man deceiue himſelfe, Vſe. Admonition to ſuch, as reſt onelyonly in the knowledge of the truth and ſubſtance of the Word of God.fancy not to himſelfe as many doe, that thou knoweſt the doctrine of the Word in any part of it, as thou oughteſt to know it, becauſe haply thou knoweſt the truth, and ſubſtance, and matter of it, if thou reſt in that knowledge thou deceiueſt thy ſelfe, thou knoweſt not the doctrine of the Word as thou oughteſt to know it. If thou would'ſt hauehave ſound knowledge of any commandement, of any promiſe or comfort recorded in the Booke of God, thou muſt ſeeke to know it, not only in the matter and ſubſtance of it, but in the particular vſe of it. That is the thing thou art to labour for, if thou wouldſt ſoundly know it.
Haply ſome may ſay; Queſt. How ſhall I come to know the particular vſe of any part of the Word of God, and be ſure that I know the particular vſe of it?
I anſwere, Anſw. thou ſhalt come to know the particular vſe of a cōmandement of God, or a promiſe, or a threatning recorded in the Word of God, by applying of it and making vſe of it to thy ſelfe, if thou hauehave an experimentall knowledge of any part of the Word of God, if thou not only knoweſt the matter and truth of it, but thou knoweſt it for thy ſelfe, as Eliphas ſaid, Iob 5.27. If thou haſt experience of it in thine owne particular; for example, thou not onelyonly knoweſt what the commandements of God forbid, or what they require, but thou art thereby brought to a knowledge & ſight of thine owne particular ſinnes; and thou knoweſt then for thine owne particular direction, & thou not only knoweſt the curſe of the Law due for ſinne, but thou art thereby truely humbled through a ſight of thine own miſerie: and thou not onelyonly ſeeſt and vnderſtandeſt the goodneſſe of God, but thou doeſt euen taſte and feele the ſweetneſſe of his mercy, Pſal. 34.8. as it is made knowne in his promiſes.
If it be thus with thee, certainely then thou art come to the knowledge of the particular vſe of the commandements, of the promiſes, and of the threatnings found in the Booke of God, and thou mayeſt be ſure thou knoweſt the particular vſe of them, and that is the thing thou art to labour for; and to ſtirre thee vp and to helpe thee forward in this, conſider with me only thus much.
Though a man know the things that are reuealed in the Word of God exceeding well, yea if he hauehave ſuch a meaſure of knowledge touching the truth and ſubſtance of the commandements and promiſes found in the Word of God, as he is able to ſpeake of them to good purpoſe, euen to informe others in the truth and ſubſtance of them, yet if he know not the particular vſe of them, he is nothing better for his knowledge. A man is nothing better for his knowledge of the truth of the ſweeteſt promiſes of the Goſpell, if hee know not the particular vſe of them; nay, hee is much worſe for that knowledge, for that knowledge, if he reſt in it and goe no further, ſhall much increaſe his condemnation. Wee will eaſily yeeld that the knowledge of the death of Chriſt is a ſingular knowledge, it is the ground of ſingular comfort; yet I dare be bold to ſay, that euen that knowledge, not ſeconded with a knowledge of the particular vſe of his death for the remiſſion of ſinnes and ſanctification, brings a ſingular iudgement, euen a great increaſe of condemnation.
Oh then labour wee not onelyonly to know the truth and ſubſtance of the Commandements of God, and the truth and ſubſtance of his Promiſes, but labour we alſo to know the partlcular vſe of them, and to that end, let vsus neuer reſt till wee know them for our ſelues, and hauehave experience of the truth of them in our ſelues, and that wee are able to ſay with DAVID, Pſalm. 119.105. Thy Word is a Lanthorne vntounto my feete, and a light vntounto my path: thy Word doth not only inlighten me, but it is a guide and direction to my particular ſteps.
If it be thus with thee, then thou knoweſt the particular vſe of the doctrine of Gods Word, and that knowledge will be truely profitable and truely comfortable to thee.
Now we are come to that the Apoſtle affirmes in this Verſe, namely this: (That the Law hath dominion ouer a man as long as hee liueth) and the point hence offered is this:
That ſo long as any man is as a liuing man to the Law of God, Doctrine 4 A man vnderunder the moral Law of God, is vnderunder the power and dominion of the Law.ſo long as a man is vnderunder the morall Law of God, ſo long is hee vnderunder the power and vnderunder the dominion of the Law, the Law hath power ouer him, to require of him exact, and perfect, and perpetuall obedience, and to accuſe, and to condemne, and to bind him ouer to the curſe of the Law for the leaſt breach of it, and through the corruption of his owne nature to ſtirre him vp to ſinne.
Thus is eueryevery one that is vnderunder the Law, vnderunder the power of it, he is vnderunder the rigour of the Law, and vnderunder the curſe of it, and vnderunder the Law to be ſtir'd vp by it to ſinne through his owne corruption.
This we ſee cleere from this Text, it is the very Propoſition of the Apoſtle: I will no further ſtand to proue it, but rather ſhew who they be that are vnderunder the Law, for it may bee demanded who thoſe bee that are vnderunder the Law? We now liue in the time of the Goſpell, and vnderunder the preaching of the Goſpell, it may ſeeme that no man amongſt vsus is vnderunder the Law, and therefore I ſay the queſtion may be,
Who are they that are vnderunder the Law? Queſt.
To this I anſwer, Anſw. That all thoſe are vnderunder the Law whoſoeuer they be, that are not freed from it by Chriſt, euen as many as are not iuſtified by Chriſt, and acquitted and diſcharged from the rigour and curſe of the Law by Chriſt, they are vnderunder the Law, and ſuch are all thoſe who as yet doe not truely beleeue in Chriſt, but are as yet in their naturall ſtate and condition, they are vnderunder the Law: euidence and proofe of this wee hauehave, Galat. 4. verſ. 4, 5. The Apoſtle there ſaith, Chriſt was made vnderunder the Law, that he might redeeme them which were vnderunder the Law, that wee might receiue the adoption of the Sonnes: whence wee may eaſily gather, that thoſe that are iuſtified by Chriſt, and adopted to be the children of God, they are redeemed, and they are ſet free by Chriſt from vnderunder the Law. And ſuch as are not iuſtified by Chriſt, and adopted to be Gods children, they are ſtill vnderunder the Law. Epheſ. 2.3. The Apoſtle ſaith, that all men are borne the children of wrath, that is, are naturally vnderunder the malediction & curſe of the Law, and therefore ſo long as they are in their naturall ſtate and condition, they are vnderunder the Law. 1. Tim. 1.9. the Apoſtle ſaith, the Law is not giuen to a righteous man (that is) one that is iuſtified by Chriſt, and iuſt alſo by a meaſure of inherent holineſſe, though imperfect: but it is giuen to the lawleſſe and diſobedient, to the vngodly, and to ſinners, to the vnholy and to the prophane. Theſe teſtimonies of Scripture doe ſufficiently cleere the point, That as many as are not iuſtified by Chriſt, as many as are not acquitted and diſcharged from the rigour and curſe of the Law by Chriſt, euen as many as are yet in their naturall ſtate and condition, they are vnderunder the Law, they are vnderunder the rigour and curſe of it.
For the vſe of this point, Vſe. let as many as are yet in their naturall ſtate and condition, The fearefull condition of ſuch as are in their naturall ſtate and condition diſcouered.take notice of their fearefull condition, ſo long as they are in that ſtate, they are vnderunder the Law, the Law hath power ouer them to require of them exact and perſonall obedience to it, and to accuſe and condemne them for the leaſt breach of it, and they hauehave no whither to flie for ſuccour and for reliefe, they cannot hide themſelues vnderunder the wings of the Goſpell, for they are vnderunder the Law, and not vnderunder the Goſpell, neither can they goe to God with any hope of reliefe from him, for (being vnderunder the Law) they come to God as to an angrie Iudge, clothed with Iuſtice and Iudgement, and readie to powre downe his wrath, and to execute his vengeance vponupon them. Few there be that ſee, or at leaſt conſider this fearefull condition in which they are, being in their naturall ſtate and condition: Nay, blind & ignorant people thinke themſelues in very good caſe being of that ſtate, and they like it well, and delight to be vnderunder the Law, and they commonly thus plead for themſelues, That they ſay their prayers duely and truely, they meane well to Godward, and they deale truly with all men, and therefore they hope God will hauehave mercy on them, and hold them excuſed for their offences. Poore ſoules! they ſee not in what a miſerable ſtate and condition they are, thou mayeſt doe all theſe things and yet be in thy naturall condition, and ſo long as thou art in thy naturall ſtate and condition, thou art vnderunder the Law, thou art vnderunder the rigour and curſe of the Law, & though thou liue vnderunder the Doctrine of the Goſpell, yet the promiſes of the Goſpell as yet belong not vntounto thee, thou haſt nothing to doe with them as yet, and if thou die and be taken out of this life in that ſtate, thou muſt looke for nothing but iudgement without mercy, for the Law is mercileſſe, it doth neither promiſe nor reueale mercy: and therefore take notice of thy fearefull eſtate and condition, and haſten out of it. Come wee now to the ſecond Verſe.