Commentary on Romans, Treatise · Chapter 7 · Dialogue 10
DIAL. X.
Verse 14. For we know the Law is Spirituall.
Tim.
VVHat doth this Text containe, or whereunto tendeth it?
Sylas.
A reason for to proue why it is not to be reckned as a fault in the law, if vponupon the knowledge thereof, thereThe Law would free vsus from death. Thence called a quickening Spirite. followes death; because the law is spirituall, but the Spirit is properly the cause of life; and therefore it cannot bee properly the cause of death for one and the same efficient cause, cannot by it selfe produce two contrary effects, vnlesse it be in respect of a subiect diuersly affected, as the Sun hardeneth clay and softeneth waxe.
Tim.
In what meaning is the Law called spirituall?
Silas.
First, because it is not giuen by men, but God himselfe by his Spirit was the inditer of it. Secondly,In respect of Author. because it reacheth not to the outward man onelyonly, butOf manner. to the most inward motions of our minde and will, requiringOf obedience obedience from our very spirits and thoughts, yea requiring a spirutually euen a perfect and Angelicall obedience in soule and body. Thirdly, because this inwardOf the end to teach vsus the worship of God, who is a pure Spirit. obedience of the Law, must come from that Spirit which is the author of the Law in these respects it is called spirituall. But this property of (Spirituall) cannot be affirmed of the whole law. For the ceremoniall law stood in bodily rites. The iudiciall law did respect outward acts. Therefore it is meant onelyonly of the morall lawLex ordinat hominem ad spiritualem obedientiam. the ten Commandements, of which it may be affirmed that eueryevery Commandement of it is spirituall, striking at the roote, and piercing euen the very soule and spirit of a man: such is the nature of the world, answerable to the nature of God, who searcheth hearts and thoughts, Heb. 4, 12, 13.
Tim.
What benefit are we to make to our selues from hence, that Gods Law is spirituall?
Silas.
First, heere we learne a difference betweene the ciuill lawes of men, and the lawes of God; the former take no knowledge of thoughts, except they be vttered in words and actes, the latter doth. Secondly, one may keepe all the lawes of men, and yet be a very vicious and wicked person, whereas Gods law teacheth to follow all vertue, and to shunne all vice. Thirdly, it is not enough to conforme a mans selfe to Gods own law, namely, in outward actions onelyonly, without internall obedience. Fourthly, it reprooues such as thought the Law of Moyses to require no more then externall duties: as the Pharisies expounded the Law. See Math. 5. Fifthly, it prooues to vsus, that the Law is vnpossible to bee kept of vsus, who cannot in this flesh attaine such exacte puritie;Indeed wee should be spirituall and free from death, it we would do the Law. and so reprooues the Papists, who teach that we may merite by workes, and doe more then the Law commands, cuē works supererogatory. Sixtly, it helps to vnderstand the true meaning of the Law, that in the forbidding or commanding of outward workes euill or good, God forbids and commands the very first thoughts and desires of those workes. Seauenthly, it doth admonish all men as they would please God, to hauehave more care about the ordering of the inward motions, then of the outward actions. Lastly, it must warne vsus with earnest prayer to craue helpe of God, to strengthen vsus by his Spirite to giuegive obedience to the Law, in some measure of truth and sincerity.
Tim.
What learne wee by this, that the Apostle saith wee know that the Law is spirituall?
Silas.
It teacheth vsus that this doctrine was not vncertaine and doubtfull, but well and publikely vnderstood and knowne in the Church onelyonly. Secondly, it reprooueth such as liue in ignorance of the nature of the Law, which is a dangerous thing; for it causeth men to rest content with outward ciuility, and honesty of manners, with neglect of the inward reformation of the heart;Law is a rule of spirituall holinesse. which is the maine duty of a Christian: as appeareth in the example of Pharisies, Mat. 23, throughout. Whereas Christians must exceed the righteousnesse of Scribes and Pharisies, Math, 5, 20. and imitate Zachary and Elizabeth, Luke, 1, 6.