The Sum of Christian Religion, Catechism · Part 3 · Question 115 – prayer
Queſt. 115. Why will God then have his law to be ſo exactly and ſeverely preached, ſeeing there is no man, in this life, who is able to keep it.
Anſw. Firſt, that all our life time wee more and more acknowledge the great proneneſſe of our nature to ſinaRom 3.20. 1 John 1.9. Pſal. 32.5., and ſo much the more greedily deſire remiſsion of ſins and righteouſneſſe in ChriſtbMat. 5.6. Rom. 7.24.: Secondly, that we (being doing of this alwaies, and alwaies thinking of that) implore and crave of the Father the grace of his holy Spirit, whereby we may daily more and more be renued to the image and likeneſſe of God, untill at length, after we are departed out of this life, we may joyfully attain unto that perfection which is propoſed unto usc1 Cor. 9.24. Phil. 3.12, 13, 14..
The Explication.
WHen queſtion is made concerning the uſe of Gods Law, wee muſt re-call to minde the difference of each part thereof. The uſe of the Ceremoniall lawes of Moſes was,Foure uſes of the ceremoniall law: 1. A training of us unto Chriſt. 1. To ſerve as a School maſter to Chriſt and his Kingdome, that is, to be a ſignification of ſpirituall and heavenly things in Chriſts Kingdome; namely, the benefits of Chriſt towards his Church, and the duty of the Church towards God and Chriſt.Galat. 3.24. The Law was our School maſter to bring us unto Chriſt, that we might be made righteous by faith. 2. A diſtinguiſhing of the Jewiſh Church from other Nations.2. To be as viſible marks and eminent differences, to diſcerne and ſort out the Church of the Jewes from other Nations. 3. For exerciſe of our piety, and teſtification of our obedience toward the Morall Law: 3. A teſtification of our obedience to the Morall law.For he that willingly and diligently performes burdenſome and unpleaſant things, if he know the ſame to be pleaſing unto God; he then doth ſhew himſelfe to love God, and to obey him with a ready mind. Therefore, ſaith God to Abraham, being now ready to ſacrifice his ſon, Now know I that thou fearest God, Gen. 22.12.ſeeing for my ſake thou haſt not spared thine onelyonly ſon. Acts. 15.10.So the ceremoniall and judiciall ordinances of the Old Teſtament are called a yoak and ſervitude. 4. A confirmation of faith. Gen. 17.11. Rom. 4.11. Exod. 31.17. Ezek. 20.12. Two uſes of Moſes Judiciall lawes. 1. The continuance of that regiment. 2. The repreſentation of Chriſts Kingdome.4. For a confirmation of faith: For there were of them certain Sacraments or ſignes of the Covenant, and ſeales of Grace; as Circumciſion, and the Paſchall Lamb: which did ſignifie and teſtifie what benefits God would give by the Meſſias unto beleevers.
The uſe of the Judiciall or Civill laws was, inaſmuch as they were the very form of the Moſaicall Common-weale, To be as ſine…es for the ſuſtenance and preſervation of that regiment and kingdom, untill the coming of the Meſſias. To be types of the goverment of the Church in the Kingdom of Chriſt: ſeeing the Princes or Kings of that people did, no leſſe than the Prieſts, repreſent Chriſt the High-Prieſt and King of the Church. Theſe uſes, together with the lawes themſelves, had their end, when the Ceremonies were fulfilled and abrogated by Chriſts coming, and Moſes politie or forme of government overthrowne by the Romans.
The uſes of the Morall law are divers, according to the foure eſtates of men.
I. In nature, being not as yet depraved or corrupted through ſinne, as our nature was uncorrupt and undefiled before the fall, there were two eſpeciall uſes of Gods Law:Two uſes of the Morall law in our uncorrupt nature before the fall. Full conformity of man with God.The whole and entire conformity of man with God. For there did ſhine in the minde of man, not yet fallen, the perfect knowledge of Gods Law; and the ſame did worke the correſpondence and congruity of all our inclinations, motions, and actions with his divine order and will; that is, perfect juſtice and righteouſneſſe before God. A good conſciſcience.A good conſcience, or a certaine perſwaſion of Gods favour, and a certaine hope of eternall life. For when as the law both commandeth perfect obedience, and promiſeth eternall life to thoſe that performe it; therefore by order of Gods juſtice it worketh in nature uncorrupted, as perfect obedience, ſo alſo certaine expectation of reward: according as it is ſaid; He that doth them, ſhall live in them. Levit. 18.5. Mat. 19.17.If thou wilt enter into life, keep the Commandements.
II. In nature now corrupted, and as yet not regenerated by the holy Ghoſt, there are alſo other two uſes of the law:Two uſes of the Morall law in corruptnatuie. Maintenance of diſcipline within and without the Church.The preſerving and maintaining of diſcipline both in the Church and without alſo. For the law, both being by God himſelfe ingraven in the mindes of all men, and ſpeaking by the voice of Teachers and Magiſtrates, doth by binding of the conſcience, and by denouncing and ordaining of puniſhments, and by ſhame, bridle and reſtraine the unregenerate alſo, ſo that they ſhun open and manifeſt wickedneſſe, ſuch as are contrary to the judgement of that right reaſon which is even in the unregenerate, and which muſt be removed before regeneration. When the Gentiles, which have not the law, Rom. 2.14, 15.doe by nature the things contained in the law, they having not the law, are a law unto themſelves. Which ſhew the effect of the law written in their hearts, their conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing. The law is given to the lawleſſe and diſobedient. 2 Tim. 1.9.Acknowledgement of ſin.The acknowledgement of ſinne. For the law accuſeth, convinceth, and condemneth all the unregenerate, becauſe they are unrighteous before God, and guilty of eternall damnation.Rom. 3.19, 10. Wee know, that whatſoever the law ſaith, it ſaith it to them which are under the law, that every mouth may be ſtopped, and all the world be culpable before God: Therefore by the workes of the law ſhall no fleſh be juſtified in his ſight: For by the law cometh the knowledge of ſinne. I knew not ſinne, but by the law: for I had not knowne luſt, except the law had ſaid; Rom. 7.7. What this knowledge of ſin worketh by it ſelfe in the unregenerate and reprobate.Thou ſhalt not lust. This uſe of the law, to wit, the knowledge of ſin, and of the judgement of God againſt ſin, of it ſelfe ingendereth in the unregenerate an hatred of God, and an increaſe of ſin. For ſo much the more doth nature, not yet regenerated, deſire to commit and excuſe ſin, how much the more the law urgeth and preſſeth the prohibition and condemnation of ſin. The law cauſeth wrath. Sin took an occaſion by the commandement, Rom. 4.15 & 7.8.and wrought in mee all maner of concupiſcence. Moreover, if thoſe unregenerate be alſo reprobate, then worketh it at length in them a deſpaire and blaſphemy. Therefore it is called the ministery of death. But by accident the knowledge of ſin is in the Elect a preparing of them to converſion, 2 Cor. 3.7. What it worketh by accident in the elect and regenerate.to wit, God by this means conſtraining and compelling them to acknowledge their owne unrighteouſneſſe, deſpaire of any help from themſelves, and by faith to ſeek for righteouſneſſe,Ga…at. 3.21, 22. and life in Chriſt their Mediatour. If there had been a law given, which could have given life, ſurely righteouſneſſe ſhould have been by the law. But the Scripture hath concluded all under ſin, that the promiſe by the faith of Jeſus Chriſt, ſhould be given to them which beleeve.
III. In nature reſtored by Chriſt, or in the regenerate, the uſes of the Morall law are many:Seven uſes of the Morall law in nature reſtored. Maintenance of diſcipline.Maintenance of diſcipline: For, although this uſe of the law doth chiefly belong unto the regenerate who are not bridled by the Law of God and righteouſneſſe (as hath been already ſhewed) but by the feare of puniſhment only and ſhame not to make open profeſſion of wickedneſſe, abſtaine from ſin, according to that of the Poet: The wicked refuſe to ſin for feare of puniſhment: yet hath it place alſo in the godly; becauſe, for the weakneſſe and corruption of the fleſh prone to ſin, it is profitable and neceſſary, that both the threatnings of the law, and examples of puniſhment ſhould be ſet before them alſo, to keep them in good order. For God threatneth even to the Saints, if they run into grievous offences, grievous puniſhments: If the righteous turne away from his righteouſneſſe, and commit iniquity, hee ſhall die for it. Acknowledgement of ſin.Acknowledgement of ſin. Ezek. 18.24.For this uſe, though it principally belong to the unregenerate, yet it concerneth the regenerate alſo. For even to the regenerate the law is a glaſſe, wherein they may ſee the defects and imperfection of their nature; and it inſtructeth them continually with due contrition to humble themſelves in the ſight of God, and maketh them to profit and goe forward daily in true converſion unto God, and faith in God; and that as their renewing increaſeth, ſo their prayer ſhould increaſe, wherein they beg and crave to be daily more and more conformable to God and his Law:Rom. 7.22, 23.24. I delight in the Law of God concerning the inner man: but I ſee another law in my members rebelling againſt the law of my minde, &c. O wretched man that I am, who ſhall deliver mee from this body of death? Concerning both theſe uſes of the law, namely, the maintenance of diſcipline, and acknowledgement of ſin, is that ſaying of Paul to be underſtood,Gal. 3.24. The law is our School-maſter unto Chriſt: and that as well in the unregenerate elect, as in the regenerate. For, to the former of theſe it is a preparation to converſion; to the latter, an increaſe of converſion, ſeeing faith cannot be kindled in the heart, nor conſiſt therein at all, except open and manifeſt tranſgreſſions be eſchewed and ſins againſt the conſcience avoided.1 John 3.7, 8. Let no man deceive you: Hee that committeth ſin, is of the Divell. Direction in Gods worſhip & Chriſtian converſion. Pſal. 119. ſect. 14. verſ. 1. Jerem. 31.33. Ezek. 11.19. & 36.26, 27.The third uſe of the Morall law is, to be a rale of Gods worſhip, and of Chriſtian converſion: Thy word, O Lord, is a lanthorne unto my feet, and alight unto my paths. I will put my laws in their inward parts, and write them in their hearts. This uſe is proper unto the regenerate. For although the law alſo be unto the unregenerate a rule of their actions before converſion; yet to them it is not a rule of worſhip and thankfulneſſe towards God, as it is to the regenerate. Teſtimony of God, who, and what hee is.The Morall law delivered and expounded in the Church, is a teſtimony of God, that there is a God, and likewiſe, who, and what hee is. Teſtimony of the true Church and true Religion.The voice of the law ſounding in the Church is an evident teſtimony, ſhewing which is the true Church, and which is true Religion in the world. For ſeeing in the Church alone the doctrine of the law hath been, and now is, preſerved pure and uncorrupt, which all other ſects have, by aſſenting to manifeſt errours and impieties, diverſly corrupted: the voice then of the law, which ſoundeth in the Church, is an evident diſciphering and declaring which is the people of God, and which is true Religion in the world. Teſtimony of the excellency of mans nature before the failIt is a teſtimony of the excellency of mans nature, which was before the fall, and originall righteouſneſſe lost in Adam; that is, it remembreth us of the Image of God in man, which was created in him, and which is reſtored in him by Chriſt. Teſtimony of eternall life.It is a teſtimony of eternall life to come, wherein we ſhall againe perfectly fulfill the law. For the law was given to be obſerved by men. But in this life it is not fulfilled of us: Therefore there muſt needs be yet another life remaining, wherein we ſhall live according to the preſcript of the law, that ſo at length the law may be fulfilled of us.
IV. In nature perfectly restored and glorified after this life, although the preaching of the law and the whole Miniſtery ſhall ceaſe and have an end, yet there ſhall remain in the Elect a knowledge of the law, and there ſhall ſhine in them perfect obedience thereunto, and full conformity with God. Therefore then ſhall be the ſame uſes of the law, which were in nature uncorrupt before the fall.
The Arguments of Antinomiſts, Libertines, and other ſuch like profane Heretikes, who maintaine, that the law is not to be taught in the Church of Chriſt.
OBject. 1. That which cannot be kept, ought not to be taught; becauſe it profiteth nothing. The law cannot be kept: Therefore it ought not to be taught in Chriſtian Churches. Anſw. 1. This is a fallacy, alledging a falſe cauſe: For the impoſſibility of perfect obedience of the law in this infirmity of our nature, is no ſufficient cauſe, why the preaching of the law in the Church ſhould be deemed unprofitable: whereas there may be, and indeed are, other cauſes, why it is not only profitable, but neceſſary alſo that the law ſhould be taught: For we have already ſhewed, that there are many uſes of the law, even in the regenerate: and therefore it is not neceſſary, that on the removall or taking away of one end and uſe, ſhould follow the taking away of the reſt. If it cannot be perfectly kept, yet at leaſt, it is therefore to be taught, that we may acknowledge this imperfection and defect, to the end wee may the more earneſtly ſue for remiſſion of ſins, and righteouſneſſe in Chriſt, and may ſo much the more cheerfully ſtrive and endeavour to attain to the mark ſet before us, even our perfection in Chriſt. Anſ. 2. Here is alſo a fallacy, taking that to be generally true, which is but in part true. For that the law may in ſome ſort be kept of the regenerate, we have even now proved. Wherefore the Minor, ſimply and generally underſtood is falſe.
Object. 2. Hee that commandeth impoſsible things, commandeth unprofitable things. God in the law commandeth things impoſsible: Therefore God commandeth unprofitable things. Therefore the law is unprofitable. Anſ. This argument is almoſt all one with the former; and thus we anſwer the Major: Hee commandeth unprofitable things, who commandeth impoſsible things; that is, 1. If they be ſimply impoſsible. 2. If they be alwaies impoſsible. 3. If there be no other uſes of this Commandement, but that thoſe things be perfectly done which are commanded. Now we have heard before which are the ends of the law, for which ends of the law before declared, God will have both the law to be commanded, and us to be taught the ſame.
Object. 3. What God will not give us in this life, and ſo what we are not able to attaine unto, that wee may not deſire. God will not give us perfect fulfilling of the law in this life: Therefore we ought not to deſire perfectly to fulfill the law. Anſ. Wee ought not to crave or deſire that which God will not give us; that is, except God willeth us to deſire it, and there be great cauſe why we ſhould deſire it.Why we are to deſire the perfect fulfilling of the law by us in this life. But God willeth us to crave in this life, and to deſire the perfect fulfilling of the law, 1. Becauſe hee will at length effectuate it in thoſe that deſire it: and therefore he will give it us after this life, if wee deſire the ſame here truly and from our heart. 2. That wee may now goe forward in godlineſſe, and that the ſtudy of living according to the preſcript of Gods law may be daily more and more kindled and confirmed in us. 3. That by this deſire of fufilling the law, God may exerciſe us in repentance and obedience.
Object. 4. Chriſt is not the Law-giver, as it is ſaid, The law was given by Moſes; but grace and truth came by Chriſt: Therefore, neither hee, nor the Miniſters of the Goſpell, ſhould teach the law. Anſw. Chriſt is not the Law-giver, as concerning the chiefe and principall function and office of the Mediatour. For that is, to bring forth the Goſpel out of the boſome of his Father, to make requeſt and interceſsion, to be made a ſacrifice for us, and by the gift of the holy Ghoſt to reconcile us unto God. But a part notwithſtanding of this office is, to ſhew and take away thoſe errours, wherewith the law is corrupted, and to propound the pure doctrine thereof to this end, that the minds of men may thereby be prepared to heare the preaching of the Goſpel, which is proper unto the Meſſias, and that they being converted, may be inſtructed what thankfulneſſe God requireth of them for the benefit of their redemption. Chriſt then is the Law giver, as hee is God, and the Authour of the law together with the Father: but as he is Mediatour, he is not indeed the Law-giver, becauſe he publiſheth not the law; as it is ſaid, 1 John 2. But yet notwithſtanding hee is the purger, repairer, and reſtorer of the law from corruptions; and this not principally, but that hee might performe the principall function of the Mediatour-ſhip, to wit, our reconcilement and ſalvation. The ſame anſwer we make alſo concerning the Miniſters of the Gospel; inaſmuch as they are to propound no other doctrine unto the Church, than Chriſt bath delivered.
Object. 5. He that hath ſatisfied the law by puniſhment, is not bound to obedience; becauſe the law either bindeth to puniſhment or to obedience, but not unto both together. But we have ſatisfied the law by Chriſts puniſhment: Therefore we ſtand not bound to performe obedience. Anſ. We diſtinguiſh the Major: 1. He that hath ſuffered ſufficient puniſhment, is not bound to obedience, to wit, not to the ſame obedience, for the omitting whereof hee hath ſuffered puniſhment: but after the ſatisfaction hath been made by puniſhment for ſin committed, he is bound notwithſtanding hence-forward to obey the law, or to ſuffer new puniſhment, if through new diſobedience he break the law. 2. Hee that hath ſatisfied not by his own puniſhment, but by anothers, and is received into favour with God without his owne ſatisfaction, ought to obey the law; though not as thereby to ſatisfie for ſins, yet to ſhew his thankefulneſſe: that is, he ought to order and direct his life, according to his will by whom hee is redeemed, and of whom he is received into favour. For no man is therefore puniſhed for ſin committed, or delivered from the crime thereof, that he ſhould perſiſt in it, but that hee ſhould leave off hence-forward to commit ſin any more, and to offend him unto whom he is reconciled. Wherefore in like manner we alſo, becauſe Chriſt hath ſatisfied for our ſins, ſtand bound to perform the obedience, not of the time paſt, but of the time to come, and this alſo we are bound to performe, not for any expiation or recompence of thoſe ſins, which either we have committed, or doe commit, or hereafter ſhall commit; but for the ſhewing of our thankfulneſſe for the benefit of Chriſt,Rom. 6.7, 11. 1 Cor. 5.14, 15. whereby we are delivered from ſin and death. This doth S. Paul teach: Hee that is dead, is free from ſin. Againe, Likewiſe thinke yee alſo that yee are dead to ſin, but are alive to God, in Jeſus Chriſt our Lord. If one be dead for all, then were all dead. And he died for all, that they which live ſhould not hence forth live unto themſelves, but unto him which died for them, and roſe againe.
Object. 6. Chriſtians are not ruled by the law, but by the Spirit of regeneration, according as it is ſaid,1 Tim. 1.9. Yee are not under the law, but under grace. The law is not given unto the righteous man: Therefore it is not to be taught in the Church of Chriſt. Anſw. Chriſtians are not ruled, that is, are not compelled and conſtrained by the law and feare of puniſhment unto whatſoever diſcipline or order, like as are the wicked: but yet they are taught and inſtructed by the Law of God, what worſhip is pleaſing unto God: and the holy Ghoſt uſeth the voice of the law, to teach and incline them to an obedience not conſtrained, or hypocriticall, but true and voluntary; ſo that not only the law commandeth them what to doe, but the Spirit alſo of grace doth give them ability to obey. For this is, not to be under the law, and the law not to be given unto the righteous. So then the bond and doctrine remaineth, albeit the condemnation and conſtraint is taken away. For unto this are we bound, that our obedience be moſt free and voluntary. We are deb…ers, not to the fleſh, to live after the fleſh. Rom. 8.12.The law is not given to the righteous man; to wit, conſtraining and condemning him.
Object. 7. We are not under the law, but under grace: Therefore the law bindeth us not. Rom. 6.14.Anſ. This is a fallacy, miſ-interpreting the words alledged: For, Not to be under the law, importeth as much as, Not to be held or bound to the obedience of the law, but to be freed from the curſe or conſtraint of the law: as, To be under grace, is, To be juſtified and regenerated by the grace of Chriſt. Repl. They who are bound to perform the law, and performe it not, are ſubject to condemnation: But we are not ſubject to condemnation; for there is no condemnation to them that are in Chriſt Jeſus: Rom. 8.1.Therefore we are not bound to performe the law. Anſ. The Major is true, but with theſe conditions: 1. If he that is bound to perform the law, be bound to perform it in his own perſon: but we are bound to performe, and doe performe the law, not in our ſelves, but in Chriſt. 2. If he be bound to performe it in himſelfe alwaies, or at all times perfectly: but we in this life are not bound to performe the law perfectly in our ſelves, but only to begin obedience, according to all the Commandements thereof.
Object. 8. The law is the letter which killeth, and, The ministery of condemnation: But, There is no condemnation to them that are in Chriſt Jeſus:2 Cor. 3.6, 9. Therefore the law pertaineth not to them that are in Chriſt Jeſus, that is, Chriſtians. Anſ. 1. Here is a fallacy of Accident. For the law is the letter which killeth, not of it ſelfe, but by the default of men, who, the more they perceive and ſee a diſſimilitude between themſelves and the law, the more they deſpaire of ſalvation, and ſo are killed. 2. The law alone, without the Goſpel, is the letter, that is, a doctrine, teaching only, requiring obedience, denouncing Gods wrath and death to the diſobedient, and not working that ſpirituall obedience which it requireth: But being joyned with the Goſpel, which is the ſpirit, it alſo beginneth to become the ſpirit, that is, effectuall unto obedience in the godly; becauſe the regenerate begin of their owne accord to obey the law.How the law is the letter: and how the Goſpel is the ſpirit. The law then, is the letter, to wit: 1. Alone by it ſelf, and without the Goſpel. 2. In reſpect of unregenerate nature. Contrariwiſe, the Goſpel is the ſpirit, that is, the miniſtery, whereby the holy Ghoſt, working in us ſpirituall obedience, is given: not that all who heare, forthwith receive the holy Ghoſt, and are regenerated; but becauſe by it faith is received, whereby our hearts are quickned, ſo that they begin obedience to the law. Wherefore hereof it followeth not, that the law is no longer to be taught in the Church; for Chriſt ſaith of himſelf, I am not come to deſtroy the law, Matth. 5.17. Rom. 3 31. Chriſt in himſelfe fulfilled the law two waies: and in us two waies.but to fulfill it. Through faith we establiſh the law. And Chriſt in himſelfe fulfilled the law two waies: 1. By doing. 2. By ſuffering. For he was juſt and righteous in himſelf, and brake no tittle or jot of the law, and (for our ſakes) partly did thoſe things which he was not bound to doe, partly ſuſtained the puniſhment of the law. In us likewiſe he fulfilled it two waies: 1. By teaching it us. 2. By giving us his holy Spirit for aſsiſtance in the performance thereof in ſome meaſure, as we have heretofore, in the doctrine touching the Abrogation of the law, more fully declared.
Object. 9. That which increaſeth ſin, is not to be taught in the Church. Rom 7.3.The law increaſeth ſin: Therefore it is not to be taught in the Church. Anſw. There is a fallacy of Accident in the Minor. The law increaſeth ſin by an accident, to wit, by reaſon of mans corruption, and that two waies: 1. Becauſe mans nature is ſo corrupt and wayward from God, that men doe not what they know to be pleaſing unto God;Two waies by which the law is ſaid to increaſe ſin. and contrariwiſe, earneſtly deſire, and moſt wilfully commit, yea, even with greedines, that which they know hee hath forbidden. Becauſe it ſheweth wrath; when men, the more they know by the law their ſins, and the puniſhments they have deſerved, the more they fret againſt God, hate, and deſpite him, and run into deſperation. But of it ſelfe the law worketh righteouſneſſe, conformity with God, the love of God, &c. The law alſo by it ſelfe increaſeth ſinne, but the word Increaſe is then taken in another ſenſe: to wit, it ſheweth unto us, and forceth us to acknowledge the greatneſſe and multitude of our ſins: but it doth not ſo increaſe ſin, as to make that ſin, which is little in it ſelf, more great and grievous. So then there are foure termes in the argument, by reaſon of the ambiguity of the middle terme therein; namely, the word Increaſeth.
Object. 10. Yee are dead to the law by the body of Chriſt, that yee ſhould be unto another, even unto him that is raiſed up from the dead, Rom. 7.4.that yee ſhould bring forth fruit unto God. And,Gal. 2.19. I through the law, am dead to the law; and that I might live unto God, I am crucified with Chriſt. Thus I live: yet not I now, but Chriſt liveth in mee; and in that I now live in the fleſh, I live by the faith in the Son of God. Hence they conclude: If wee be dead to the law, and are Chriſts, who now liveth in us, then is not our life now ſchooled and ruled by the direction of the law, but by Chriſt onelyonly. Anſw. But ſeeing the Apoſtle himſelf ſaith, That the law is not made voide, Rom. 3.31.but eſtabliſhed by faith; this phraſe, To die unto the law, doth not ſignifie to be exempted from the obedience of the law, but to be freed from condemnation, and from the provokement of ſin, which the law worketh in the unregenerate; whereas wee, being ingraffed into Chriſt, enjoy in him both a full ſatisfaction for our ſins, for which the law condemned us, and the Spirit of regeneration, bending and inclining our hearts, not to an hatred of the law, wherewith they firſt did burn; but to the ſtudy and deſire of obedience and righteouſneſſe. Therefore he addeth,Rom. 7.4. That …ee ſhould be unto another, who is raiſed up from the dead, that yee ſhould bring forth fruit unto God. Againe, Wee are delivered from the law, being dead unto it, Rom. 7.6.wherein wee were holden, that wee ſhould ſerve in newneſſe of ſpirit, and not in the oldneſſe of the letter. In the other place, this is the Apoſtles meaning: I through the law, to wit, which accuſeth us of ſin, and terrifieth the conſciences of men, am dead to the law, that is, ceaſe to ſeek for righteouſneſſe in the law, and begin to ſeek for it in Chriſt. For this is it which he addeth, I am crucified with Christ: namely, by the participation of Chriſts merit, and the mortification of ſin, that I might live to God: according to the will of God expreſſed in the law. For hee liveth to God, who obeyeth God, and honoureth him through his obedience. But this the doctrine of the law doth not work in nature now corrupted, except we paſſe from the law to Chriſt by faith, that he may live in us, and we in him; that is, that he may be effectuall in us through the working of his holy Spirit: 1. By ſuggeſting and ſpeaking comfort in our hearts, of the remiſſion of our ſins; then, by making us like unto himſelfe by regeneration, that the law may no longer condemne us, and cauſe wrath: but, we may delight in the law of God, concerning the inner man, Rom. 7. So then we are delivered from the law, and die to the law; ſo Chriſt liveth in us, that we begin to delight in the law, and to order our life according to the preſcript thereof. For, Chriſt doth not reſtore any other righteouſneſſe, or any other image of God in us by his Spirit, than which was created in our nature, darkned and eclipſed by ſin, and deſcribed in the law; neither is there another ſpirit, authour of Gods law, and worker of our conformity with God in our nature uncorrupted and reſtored.
Object. 11. I will make a new covenant with the houſe of Iſrael, not according to the covenant that I made with their Fathers. Jerem. 31.31.Here they ſay, That God promiſeth not to renew ehe old covenant, which is the law, but to make a new, which is the Gospel. Wherefore not the law, but the Goſpel only is to be taught in the Church of Chriſt. But it is manifeſt, that the new covenant, is not diverſe from the old, as touching the ſubſtantiall, but only as touching the accidentall parts, or conditions, and circumſtances thereof. For although the old ſhadowes and dark types are taken away, and a moſt cleere doctrine, of the prophecies and figures fulfilled by Chriſt, hath ſucceeded; and the grace of the holy Ghoſt is ſhed more plentifully on men in the New Teſtament, than in the Old: yet notwithſtanding, there was one and the ſame manner and way both of obtaining ſalvation, and of Gods ſpirituall worſhip, in times paſt, that now is. Unto this beare witneſſe the words themſelves of the Prophet Jeremy:Jerem. 31.33. I will write in their hearts my law; hee ſaith not, another law, but the ſame which in times paſt I gave them:Jerem. 31.34. I will be their God, and they ſhall be my people; I will forgive their iniquity, and will remember their ſins no more. For theſe conditions of the covenant, are found as well in the Old, as in the New; The difference only is, that theſe are not the proper benefits of the law, but of the Goſpel: which two parts of the Old and New Teſtament, the Prophet here oppoſeth one to the other, calling the law the old covenant, and the Goſpel the new covenant, as being the principall part of the covenant: and therefore he aſcribeth theſe bleſſings to the new covenant; becauſe thereon dependeth whatſoever grace of Chriſt befell unto the old Church, and therein are thoſe bleſſings more fully manifeſted and exhibited by Chriſt, which were alſo promiſed and granted in the old for Chriſt. If then God will write the law, which was firſt written in tables of ſtone, in the hearts of men in his new covenant: he doth not aboliſh, but eſtabliſh the law by the preaching of the Goſpel, whereby the hearts of men are regenerated, that they may begin to obey the law: and therefore he delivering here a difference between the law and the Goſpel, doth ſo ſubſtitute the new covenant to the old, as that he ſaith, that that part of the covenant, which is the Morall law, muſt be retained and written in our hearts. Now if they urge theſe words, which the Prophet addeth: They ſhall teach no more every man his neighbour, for they ſhall all know me (That hereby they may conclude,Jerem. 31.34. That men are not in the New teſtament to be willed to know God, for that they ſhall of themſelves know and obey him) they erre too groſly, going about to remove the inſtrumentall cauſe, by reaſon that the effect in the N. Teſtament is greater and more plentifull; for, that men may know God, and of their own accord obey him, the holy Ghoſt worketh by the doctrine of the law and the Goſpel. Neither doth it follow, that they are not bound, neither are to be urged by incitements of exhortation, becauſe they doe their duty of themſelves: For, binding and exhorting is a far other thing, than conſtraining. Wherefore, in two respects hath the law place in inſtructing the regenerate: namely, that they may learne of the law the will of God, and may alſo by the law be more and more incited willingly to obey God.
Object. 12. The law is not neceſſary unto ſalvation: Therefore it is not to be taught in the Church. Anſ. This reaſon is a fallacy, reaſoning that not to be ſimply ſo, which is not in ſome reſpect ſo. For, albeit the law is not neceſſary to this, that wee ſhould, through our obedience to it, be ſaved; yet it is neceſſary unto other things, as hath been taught already in the doctrine concerning the uſe of the law.
Object. 13. In Chriſt are hid all the treaſures of wiſedome and knowledge. Againe,Col. 2.3.10. John 1.16. Yee are complete in him. Of his fulneſſe have all wee received: Therefore wee muſt not goe back from Chriſt to Moſes, and there is no need of the law in the Church of Christ. Anſw. This reaſon deceiveth, by inferring a falſe conſequent, becauſe it proceedeth from the putting of the whole, to the deniall of a part. The whole wiſedome and knowledge, that is, the doctrine of Chriſt delivered by him unto us, is ſufficient and neceſſary for the Church: but a part of that doctrine is the Morall law alſo; becauſe Chriſt commandeth not Faith onelyonly, but Repentance alſo and amendment of life to be preached in his Name: and hee himſelfe delivered and declared the law. The compleatneſſe therefore and perfection of our wiſedome and ſalvation, which wee have in Chriſt, doth not exclude, but include rather and comprehendeth the doctrine of the law.