Christian Religion, Catechism · Part 15
GAL. chap. 3. verſ. 17, 18, 19, &c. to the 25.
17 And this I ſay, that the Lawe which was foure hundred and thirtie yeeres after, cannot diſanull the couenant that was confirmed afore of God in reſpect of Chriſt, that it ſhould make the promiſe of none effect.
18 For if the inheritance be of the Law, it is no more by the promiſe, but God gaue it vntounto Abraham by promiſe.
19 Wherefore then ſerueth the Law? It was added becauſe of the tranſgreſſions, till the ſeed came, vntounto the which the promiſe was made: and it was ordeined by Angels in the hand of a Mediatour.
THere being two parts of the Scripture before laid downe; it followeth to ſpeake of them apart, and firſt of the Law: tell me therefore,
VVhat is the drift of this place?
It ſheweth two wayes wherein happines is recouered, the works of the law, and faith in the promiſe of grace: that the Law is not that way, whereby we can receiue the happines we hauehave loſt.
How is that ſhewed?
For that the promiſe of grace, whereby Abraham was iuſtified, was 430. yeares before the Law; and therefore that the Law which commeth after cannot make void the couenant of grace; which it ſhould doe, if a man were iuſtified by the law.
But it may be ſaid, that the iuſtification by workes of the Law, doth not make voide the promiſe of grace, when as the matter is ſo handled, as ſaluation commeth in part by the works of the Law?
Yes verely it is made voide: for if ſaluation were before the Law was, only by grace, and now ſhould be by works and grace, then the promiſe of grace only, ſhould be made void. And therefore the Apoſtle in the 18. verſe doth ſhew that if it be of the Law, it cannot be by the promiſe of grace.
Then it ſhould ſeeme there is no vſe of the Law, ſeeing it doth not iuſtifie vsus in all, nor in part?
Not ſo: for it was giuen to ſhew and diſcouer ſin, yea through the corruption of our nature to increaſe ſin, ſo farre is it from taking away ſin.
How is that ſhewed?
By the manner of the giuing, which was with ſuch terror of thunder, lightnings, and ſmoke, and fearefull ſound of the trumpet, as the people could not abide the voyce of God: but were faine to deſire that they might not heare the voyce of God, but that Moſes might bee a Mediatour to receiue it at Gods hands, and they at his.
VVhat obſerue you from that?
That the Law is terrible vntounto vsus by reaſon of our ſinnes, and driueth vsus to ſeeke for a mediatour which is Chriſt alone, figured in the mediation of Moſes.
If the promiſe of grace take away ſinne, and the Law increaſe ſinne; if it take away the conſcience of ſinne, and this doth cauſe a conſcience and remorſe of ſinne; it ſeemeth that the Law is contrarie to the promiſe of grace.
Not a whit: for the Law would alſo take away ſin and the conſcience of ſinne, if any man were able perfectly to performe it: ſo that the Law cauſeth no ſinne of it ſelfe, but by reaſon of our corruption, and is a furtherance to the ſaluation that is by grace.
Tell vsus then how the Law ſerueth, to the helping forward to the iuſtification, which is by the free grace of God?
The Law ſhutteth all men, and all that is of man, vnderunder ſinne: not to this end that they ſhould periſh, but contrariwiſe that they might be ſaued that beleeue.
Make that more plaine.
The Apoſtle compareth the Law to a Iuſtice of Peace, or a Sergeant which arreſteth ſuch as tranſgreſſe againſt it, and laieth them in priſon: not that they ſhould periſh with hunger, cold, or ſtinch of the priſon: but that when they feele their miſerie, and that of themſelues, and their workes, they cannot get out of it, they ſhould flie to the free pardon and grace of the Prince. And therefore not to be contrarie to the promiſe of grace, but to helpe towards the obtaining of it.
How is this further cleered?
The Apoſtle compareth the Law to a garriſon, which is ſet in a towne to keepe men in ſeruitude, which hauehave not ſubiectly mindes to their Prince, to the end that comming to a iuſt and dutifull obedience, they may be freed from the terror and ſeruitude of the garriſon.
How elſe?
It is compared to a Tutor or Guardian which keepeth the child vnderunder age ſtraightly, whereby he hath a delight to come out of his nonage, and to enioy the libertie of a ſonne: for ſo by the terror of the Law we are ſtirred to ſeeke after Chriſt.
VVhat other qualitie hath it of an Vſher?
As an Vſher directeth the ſteps of the child and inſtructeth him: ſo the Law after it hath brought vsus to Chriſt, directeth vsus in the way we hauehave to walke: ſo that it hath two notable and worthie effects, one to chaſe vsus vntounto Chriſt, and the other to teach vsus how to walke when we are come vntounto him.
VVhat further vſe hath the Law in the regenerate?
It hath three vſes in the regenerate: firſt, as a light it directeth. Secondly, as a prick it inciteth, becauſe God commandeth them. Thirdly, it frameth to humilitie, whiles by it we vnderſtand we are farre from fulfilling of it.