The WESTMINSTER LARGER Catechism
WLC 97.
What special use is there of the moral law to the regenerate?A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works,1 so as thereby they are neither justified2 nor condemned;3 yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for His fulfilling it, and enduring the curse thereof in their stead, and for their good;4 and thereby to provoke them to more thankfulness,5 and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.6
Proofs
1
Rom 6:14; 7:4, 6; Gal 4:4–5; 2Rom 3:20; 3Gal 5:23; Rom 8:1; 4Rom 7:24–25; Gal 3:13–14; Rom 8:3–4;The moral law has three main uses, viz.: (1) Theological, as it relates to all men; (2) Pedagogical, as it relates particularly to the unregenerate; and (3) Moral as it relates particularly to the regenerate. The present question deals with the third use, namely, to the regenerate.
The ‘regenerate’ are those who have been ‘born again’ (Jn 3:3), spiritually quickened (Eph 2:1) or ‘made alive’ (1 Cor 15:22). These believe in Christ and therefore have been "delivered from the moral law as a covenant of works." That is to say, they cannot obtain life or be right with God by keeping the law (which is legalism); nor will they be condemned for failing to keep them. Of course, such as are regenerate will seek to keep the law because they have a new nature. Such as do not find it in themselves to want to keep the law prove themselves to be unregenerate (by their antinomianism). But the point is: though the regenerate seek to keep the law, they will fail, but they will not be condemned for their failures because Christ has already paid for their sin.
Nevertheless, the law remains useful to the regenerate. We have seen how it is useful to all men, regenerate and unregenerate, in 5 ways, viz. (1) To inform about what duty God requires of man; (2) To inform about the holy nature and will of God; (3) To convict sin; (4) To humble man that he may see his need of Christ; and (5) To show the perfect obedience of Christ (see WLC 95). But it is also especially useful to the regenerate in 3 ways.
First, it is of use to "show them how much they are bound to Christ for His fulfilling it, and enduring the curse thereof in their stead, and for their good." While the unregenerate man imagines that he is good enough and worthy of life (Rom 7:7), the regenerate has his eyes opened. He realises that he cannot keep the law perfectly no matter how he tries. Therefore the law slays him (Rom 7:11). And having a renewed conscience, he would have been crushed by the law, were it not for the knowledge that Christ has endured the curse of the law and fulfilled it on his behalf. This is what the apostle Paul is expressing when he says:
"24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin" (Rom 7:24-25).
Secondly, and consequently, it is of use to the regenerate "to provoke them to more thankfulness." It was this gratitude of deliverance from the scourge of the law, which evoked the cry of Paul: "I thank God through Jesus Christ our Lord" (Rom 7:25). The more a Christian grows in grace, the more he sees his sinfulness and realises his inability to please God. …
The more he sees his wretchedness, the more he is filled with appreciation and thankfulness to Christ for suffering on his behalf.
Finally, the law is of use to the regenerate "to provoke" the regenerate "to express [their gratitude to the Lord] in their greater care to conform themselves thereunto as the rule of their obedience." Gratitude unto the Lord must be expressed not only in prayer and praise. It must be expressed by grateful and loving obedience to God’s law. This is what the apostle Paul is teaching us when he says:
"11 For the grace of God that bringeth salvation hath appeared to all men, 12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Tit 2:11-14).
There are some who teach that Christians are under grace and not under the law, and therefore, the law of God cannot be a ‘rule of obedience.’ But this is to misunderstand the Word of God. The regenerate is indeed not under the law as a covenant of works (see above), but this in no way implies that the law no longer applies to them as a rule and standard for their life. The apostle John teaches that all men, including the regenerate will sin (1 Jn 1:8) and he also teaches us that sin is lawlessness (1 Jn 3:4). Therefore when the regenerate fails to conform to the law or transgresses the law, he sins against God. The regenerate will hate sin for God is holy. He will therefore out of love and gratitude to God strive to obey the law of God for fear of displeasing God. No, he does not fear God’s punishment for he knows that God will not punish him for Christ has been punished for him. Rather, he fears displeasing God because of his reverence and love for God. W
"Death is only a grim porter to let us into a stately palace" (Richard Sibbes)