ROM. 3. 31.
I Shall in the next place discusse that famous Question, about the abrogating of the Morall Law: only I must answer to some Objections that are made against the former position, That the Law may be used by God in the preaching of it to mans Conversion, in the sense explained: which, if not attended unto, may make the assertion seem harsh, and incredible. But before I answer the Objections, let us consider a great mistake of the Antinomian author, Assert. of grace, pag. 171. where he makes the very ground, why they are charged with Antinomianisme, to be, because they do not hold the Law to be used by God instrumentally for the conversion of men. Certainly this is a great mistake, for there are many learned men, who hold the work of the Law by the power of Gods Spirit to be no more then preparatory; yet for all that, do peremptorily maintain the use and the obligation of the Law in respect of believers. Therefore they are not in this respect condemned for that errour.
Another consideration that I will propound is this,1 That the work of conversion is not wrought totally in a man without the Gospel: for, as I told you, now in the preaching of the Word there is not meere Law, nor meer Gospel, but they are to be composed and to be made helpfull to each other; and also, whatsoever benefit or effect we get in the hearing, preaching, or meditating upon the Law of God, it is to be attributed unto the Convenant of grace in Christ. And therefore all these places, which attribute conversion and holinesse to the Gospel, do not at all make against my Assertion; for the Question is not, Whether by the power of the Law we come to obey the Law; but, Whether grace may not use the Precepts, or Law preached, for the inflaming of our affections so in love with the things commanded, that we are thereby made more holy. And thus I interpret those Authors that deny the Law to be instrumentall to holinesse, that is, not animated by Gods Spirit, or seperated from it.
I come therefore to consider of those places which are brought against this truth delivered: I shall not take all, because one answer may serve for many, they being built upon the same ground.
And, first the state and Question is obscurely propounded by him; for thus he saith, [The promise, or the Gospel, and not the Law, is the seed or doctrine of our new birth.] Assert. of grace, pag. 163. Now here are Ambiguities; as first, the promise or Gospel, for by this he seemeth to decide a great Question, that whatsoever is a promise in the Scripture, that belongs to the Gospel; and whatsoever is not that, but a command or threatning, that belongs to the Law: whereas this needs a great discussion.
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The state of the Question is not about the Gospel, or the Law, as they are both a doctrin in the Scripture: but about the Spirit of God, working by one or the other; and the not attending to this, makes the argument so confounded.
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He saith it’s not the seed of the New birth; whereas conversion or regeneration is made the writing of the Law in the heart: and Mat. 13. the Word of God in generall is compared to seed sowne, that brings forth different fruit; as was said before: but to let this passe.
The first instance that is brought, cometh from John 17. v. 17.2 Sanctifie them through thy truth, thy Word is truth. Where, saith the Authour, to sanctifie, is to seperate any thing from a common use, and to consecrate it to God: and, applied here to man includeth two things; 1. Justification by the communication of Christs perfect holinesse, whereby the believer is presented holy and without blame to God. 2. An inward renewing, & changeing, purifying the heart and life by degrees, &c. pag. 165.
I answer. 1. The word sanctifie, when applied to men, doth3 not only signifie justification, or renovation, but setting apart to some peculiar office and charge: and there are Learned men who take this to be the meaning of Christs prayer here; That as the Priests and Levites, who were to enter into the sanctuary, did first wash their hands and feet, being also cloathed with goodly garments: so the Apostles are here prayed for by our Saviour, that they may be fitted for their great charge. And thus Chrysostome: you have a parallel place Jer. 1. 5, Before thou camest forth out of the womb, I sanctified thee, and I ordained thee a Prophet unto the Nations. And this exposition is confirmed by the manner […] in truth (so they reade it, & mention not the particle […], which is not in some copies) so that they take it as an expression opposing the sanctification of the Priests, which was by legall types and shadowes. But that which doth especially confirme this exposition, seemeth to be the two verses following, As thou hast sent me into the world, so have I also sent them into the world, and for their sakes I sanctifie my selfe, that they also may be sanctified through the truth. Now sanctification as it comprehends justification and renovation, cannot be applied to Christ: but it must signifie the segregating and setting apart himselfe for the office of the Mediatour. Besides, if sanctification do here include justification, how, by the Antinomian principle, can our Saviour pray for the justification of those, who are already justified?