The Sum of Christian Religion, Catechism · Part 1 · sin · Question 9
On the fourth Sabbath.Queſt. 9. Doth not God then injury to man, who, in the Law, requireth that of him, which he is not able to performe?
Anſw. No:aEph. 4.24. For God hath made man ſuch a one as hee might performe it;bGen. 3.13. 1 Tim. 2.13. Wiſd. 2.23. but man, by the impulſion of the Divell,cGen. 3.6. Rom. 5.12. Luk. 10.30. and his own ſtubbornneſſe, bereaved himſelfe, and all his poſterity of thoſe divine graces.
The Explication.
THis queſtion is an objection framed by humane reaſon againſt the queſtion here propoſed: For, if man be ſo corrupt, that he is no way apt to do any thing well, in vain God ſeemeth and unjuſtly to require at his hands perfect obedience to the Law. Object. He that requireth or commandeth that which is impoſsible, is unjust; God in the Law requireth of man that which is impoſsible, to wit, perfect obedience, which hee is not able to performe: Therefore God ſeemeth to be unjuſt. Anſ. The Major is to be diſtinguiſhed. He is unjuſt that commandeth things impoſſible: 1. Except himſelfe firſt gave an ability to perform thoſe things which he commanded. 2. Except man, who is commanded, covet that impotency and unability, and of his own accord hath purchaſed it unto himſelfe. 3. Except the commandement, which is impoſſible, be a ſpur unto him, who is commanded, of acknowledging and bewailing his inſufficiency. But God by creating man after his Image, gave him poſsibility, that is, a power of performing that obedience which in right hee requireth of him: Wherefore, if man, by his owne fault and folly, loſt and caſt away this his good ability, and procured unto himſelfe this unability of obeying God; God hath not therefore loſt his right to require due obedience of him. Nay rather, becauſe wee have rejected this good, by tranſgreſſing Gods commandement, and becauſe God threatned puniſhment to the tranſgreſſors, therefore he juſtly puniſheth us. Repl. But not wee, but Adam drew on us this ſin. Anſw. Our firſt Parents, being fallen, loſt this ability both unto themſelves and to their poſterity; like as they received it for themſelves and their poſterity. If a Prince give unto a noble man a Lordſhip, and he traiterouſly rebell againſt him, he loſeth his Lordſhip not only from himſelf, but alſo from his poſterity: neither doth the Prince any injury to his children, if hee reſtore no… unto them the Lordſhip loſt by their fathers fault and diſobedience; and if he doe reſtore it, he doth it of free grace and mercy. Repl. He that commandeth things impoſsible, God commanding things impoſsible, doth yet command them for good cauſes, and to good ends, both in the godly and ungodly. In the godly.doth in vaine command them; but God commandeth things impoſsible to be performed by man now after his fall: Therefore in vaine he commandeth them. Anſw. 1. In this reaſon there is a fallacy from that which is ſpoken and verified but in part: as, God doth not in vain command, though wee performe not that which hee commandeth; becauſe there are other ends beſides of the commandement, both in the godly and ungodly: For the commandement requireth of the godly, 1. That they acknowledge their owne weakneſſe and impotency: By the Law cometh the knowledge of ſin. Rom. 3.20.2. That they know what they were before the fall. 3. That they know what they ought chiefly to ask of God, to wit, the renewing of their nature. 4. That they underſtand and conceive what Chriſt hath performed on their behalf, I mean, that he hath ſatisfied for us, and regenerateth us. 5. That a new kind of obedience be begun in us: becauſe it teacheth us how wee ought to behave and carry our ſelves towards God in lieu of this benefit of freedome; or what God requireth again on our part.In the ungodly. Again, the ungodly are commanded obedience: 1. That the juſtice of God in condemning them may be made manifeſt and conſpicuous, becauſe they know what they ought to do. Whereas then they doe it not, they are juſtly condemned;Luk. 12.47. That ſervant that knew his Maſters will, and did it not, &c. 2. That at leaſt outward order and diſcipline might be obſerved amongſt them. 3. That ſuch amongſt them as are to be converted, may be converted. Anſ. 2. We anſwer to the Major of this ſyllogiſme, thus diſtinguiſhing: In vaine he commandeth, who commandeth things impoſsible; if withall he give not the poſsibility: But God, commanding the elect the performance of theſe things, giveth them alſo power of obeying, beginning it now by the doctrine of the Goſpel▪ and in the end perfecting it. Auguſtine, Give, De bona perſever. cap. 20.Lord, what thou commandeſt, and command what thou wilt: and thou ſhalt not in vaine command it. Therefore this impoſſible exigent is the greateſt benefit, becauſe it is the high-way to attaine poſſibility.