(ii) Against Antinomians
We look next at the case of those who are called Antinomians. Just as the Papists set up the law for justification, so the Antinomians decry the law for sanctification. We claim to be free from the curses of the law; they would have us free from the guidance, from the commands of the law. We say we are free from the penalties, but they would abolish the precepts of the law. They tell us that we make a false mixture together of Christ and Moses, and that we mingle law and Gospel together. How unjustly they lay this charge against us, let men of understanding judge. We cry down the law in respect of justification, but we set it up as a rule of sanctification. The law sends us to the Gospel that we may be justified; and the Gospel sends us to the law again to inquire what is our duty as those who are justified. Whatever they say of the law, though they cast contempt and disgrace upon it, and upon those who preach it, yet we know that, for the substance of it, it is the image of God, a beam of His holiness. The things therein commanded and forbidden are things morally, and therefore eternally, good and evil; nothing can alter the nature of them. Things not by nature either good or evil are alterable by him that commanded them. But those things which are morally good or evil, God can no more alter them than make evil good, or good evil. That which was morally good formerly is morally good now, and is to be pursued and practiced. That which was formerly morally evil is morally evil now, and is to be shunned and avoided. We have a Gospel rule which turns us to obedience to the law. We find it in Phil. 4. 8: “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” And I hope the law is of this number. The apostle tells us that the law is “holy and just and good“; certainly in it there is nothing commanded but what is good. If we are to learn of the ant, and from brute beasts, certainly are we much more to learn from the law, which is the image of God in man and the will of God to man. We have nothing to do with Moses, nor do we look to Sinai, the hill of bondage, but we look to Zion, the mountain of grace. We take the law as the eternal rule of God’s will, and we desire to conform ourselves to it, and to breathe out with David, “O that my ways were directed to keep thy statutes!” Certainly the law and the Gospel help one another; they lend one another the hand, as says Peter Martyr.
The law is subservient to the Gospel. Its purpose is to convince and humble us, and the Gospel is to enable us to fulfill the obedience of the law. The law sends us to the Gospel for our justification; the Gospel sends us to the law to frame our way of life. Our obedience to the law is nothing else but the expression of our thankfulness to God who has freely justified us, that “being redeemed, we might serve Him without fear” (Luke 1. 74). Though our service is not the motive or impelling cause of God’s redeeming of us, yet it is the purpose of our redemption. The apostle shows this at length in the sixth chapter of Romans; it is the application he makes of the doctrine of free justification. He continues: “Therefore, brethren, we are debtors” (Rom. 8. 12). If Christ has freed us from the penalties, how ought we to subject ourselves to the precepts! If He has delivered us from the curses, how ought we to study the commands! If He paid our debt of sin, certainly we owe a debt of service.
This was the great end of our redemption; He redeemed us from bondage and brought us into freedom, from slavery to service. That which Christ has redeemed us to, He cannot be said to redeem us from; but He has redeemed us unto service, and therefore cannot be said to redeem us from service. Indeed, He has freed us from the manner of our obedience, but not from the matter of our obedience. We now obey, but it is from other principles, by other strength, unto other ends, than we did before.
Previously, the principles of obedience were legal and servile, now they are filial and evangelical. As the law was given with evangelical purposes, so it is now kept from evangelical principles, principles of faith, love, and delight, which causes the soul to obey, and facilitates the whole of obedience. The love of Christ constrains (2 Cor. 5. 14), yet is the obedience free. Love knows no difficulties; things impossible to others are easy to them that love. The grounds of obedience differ: heretofore, fear, now love. Previously the strength was our own; now we have fellowship with the “strength of Christ.” Our works are said to be wrought in God, by union with Him (John 3. 21), and by fellowship with Him. As we can do nothing without Him, so we can do all things through Christ who strengthens us. And this strength He has promised: “The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments” (Deut. 26. 18). He tells us that He works all our works in us and for us (Isa. 26. 12), the required works of grace in us, and of duty for us.
The ends before were for justification and life; now they are for other ends – to glorify God, to dignify the Gospel, to declare our sincerity, to express our thankfulness. Before, we obeyed, but out of compulsion of conscience; now we obey out of the promptings of nature, which, so far as it works, works to God, as naturally as stones move downward or sparks fly upward. Thus, then, it is that we preach the law, not in opposition to, but in subordination to the Gospel, as we shall show at length later.