The Sum of Christian Religion, Catechism · Part 3 · Question 92
ON THE 34. SABBATH.Queſt. 92. Which is the law of God?
Anſ. God ſpake all theſe wordsaExod. 20.1. Deut. 5.6..
1. I am the Lord thy God, which hath brought thee out of Egypt, out of the houſe of bondage, thou ſhalt have no other gods in my ſight.
2. Thou ſhalt make to thee no graven Image, nor the likeneſſe of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou ſhalt not bow downe to them, nor worſhip them: for I the Lord thy God am a jealous God, and viſit the ſins of the Fathers upon the Children, unto the third and fourth generation of them that hate mee, and ſhew mercy unto thouſands of them that love mee, and keep my commandements.
3. Thou ſhalt not take the name of thy Lord thy God in vain: for the Lord will not hold him guiltleſſe that taketh his name in vain.
4. Remember thou keep holy the Sabbath day: ſix daies ſhalt thou labour, and doe all that thou haſt to doe, but the ſeventh day is the Sabbath of the Lord thy God: in it thou ſhalt doe no maner of works, thou and thy ſon, and thy daughter, thy man-ſervant, and thy maid-ſervant, thy cattell, and thy ſtranger that is within thy gate. For in ſix daies the Lord made heaven and earth, the ſea, and all that in them is, and reſted the ſeventh day: wherefore the Lord bleſſed the ſeventh day, and hallowed it.
5. Honour thy father and thy mother, that thy daies may be long in the land, which the Lord thy God giveth thee.
6. Thou ſhalt doe no murther.
7. Thou ſhalt not commit adultery.
8. Thou ſhalt not ſteale.
9. Thou ſhalt not beare falſe witneſſe againſt thy neighbour.
10. Thou ſhalt not covet thy neighbours houſe, nor his wife, nor his ſervant, nor his maid, nor his oxe, nor his aſſe, nor any thing that is his.
The Explication.
Now followeth the doctrine of the Law, which is the Canon and Rule of good works. The chief queſtions concerning the Law are:
1. What the law is in generall.
2. What are the parts of Gods law.
3. How far the law is, and is not abrogated by Christ.
4. In what the morall law differeth from the Goſpell.
5. How the Decalogue is divided.
6. What is the true meaning of the Decalogue, and of every commandement thereof.
7. How far forth the law may be kept of the regenerate.
8. What is the uſe of the law.
THe firſt foure of theſe queſtions pertaine to this 92. Queſtion of Catechiſme: the fifth to the 93. Queſtion: the ſixth to the 94. and to the reſt which follow, untill the 114. Queſtion: the ſeventh to the 114. Queſtion: the eighth to the 115. Queſtion of the Catechiſme.
1. What the law is in generall.
THe Latine word Lex (which ſignifieth the law) is derived from Lego, which ſignifieth to reade and publiſh; or from Lego, which ſignifieth to chooſe. With the former derivation agreeth the Hebrew word, with the latter the Greek word: For in the Greek, the Law is called foreign, which cometh from a word that ſignifieth to divide and diſtribute; and therefore the Law is ſo called, becauſe it diſtributeth unto every one proper charges and functions. In Hebrew the Law is called Thorah, that is, doctrine: becauſe Lawes are publiſhed unto all, that every one may learn them. And hereof is it, that the ignorance, or not knowing the Law doth not excuſe: nay, rather they who are ignorant of thoſe Laws which belong unto them, doe even in that very reſpect ſin, becauſe they are ignorant.
The Law in generall is a ſentence or decree, commanding things that are honeſt, binding creatures endued with reaſon unto obedience, with a promiſe of reward, and commination or threatning of puniſhment. It is a ſentence commanding things that are honeſt, otherwiſe it is no Law. It bindeth creatures endued with reaſon: for the Law▪ was not made for them, who are not bound to obedience. With a promiſe of reward: The Law freely promiſeth bleſſings unto thoſe who performe obedience; becauſe no obedience can be meritorious before God. Object. But the Goſpell alſo promiſeth freely good things and bleſsings: Therefore the Law differeth not from the Gospel. Anſ. The Law promiſeth freely after one manner; and the Goſpel after another. The Law promiſeth freely, with a condition of our obedience. But the Goſpel promiſeth freely, without the workes of the Law, with a condition of faith, not with a condition of our obedience. Wherefore the Goſpel doth not promiſe bleſſings freely, without all condition, but without ſuch a condition, as wherewith the Law promiſeth bleſſings unto us. And with a commination or threatning of puniſhment: otherwiſe, the Law were a vaine and empty ſound, and ſhould effect nothing. Plato ſaith, A Law is a right forme of government, directed to the best end by fit meanes, propoſing puniſhments to tranſgreſſors, and rewards to the obedient. Oftentimes by the word Law, the courſe and order of Nature, appointed by God, is improperly ſignified. So we ſay, The Law, that is, the order of Nature requireth, that fruit ſpring of a tree. But more improperly doth S. Paul call originall ſin the law of ſin; becauſe as a law it conſtraineth us to ſin.
2. What are the parts of the Law.
LAwes are ſome divine, and ſome humane. Humane lawes are they, which being eſtabliſhed by men, doe bind certain men unto certain externall actions, whereof there is no divine commandement or prohibition expreſly, with a promiſe of reward, and commination or threatning of puniſhments corporall and temporall. Theſe humane lawes are either Civill, or Eccleſiaſticall. Civill lawes are ſuch as are made by Magiſtrates, or ſome whole body and corporation, concerning a certain order of actions to be obſerved in civill government, in bargaines and contracts, in judgements and puniſhments, &c. Eccleſiaſticall or Ceremoniall lawes are thoſe, which are made by the conſent of the Church, concerning ſome certain order of actions to be obſerved in the Miniſtery of the Church, which are the limitations of circumſtances, ſerving for the Law of God.
Divine lawes, that is, the lawes of God, partly belong unto Angels, and partly unto men, and partly unto certain ſpeciall men. And theſe doe not only bind unto externall actions, but require further, internall or inward qualities, actions, and motions; neither propoſe they corporall and temporal rewards and puniſhments only, but eternall alſo and ſpirituall; and they are the ends, for which humane lawes are made. Divine lawes are ſome eternall and unchangeable, ſome changeable; yet ſo, that they can be changed of none but of God himſelf, who made them.
Three parts of Gods Law:The parts of the Law of God are in number three; the Morall, Ceremoniall, and Civill or Judiciall Law.
1. The Morall Law.The Morall Law is a doctrine, agreeing with the eternall and immortall wiſedome and juſtice which is in God, diſcerning things honeſt and diſhoneſt, knowne by nature, and ingendered in reaſonable creatures at the creation, and afterwards often repeated againe and declared by the voice of God by the Miniſtery of Moſes, the Prophets and Apoſtles, teaching that there is a God, and what he is, and what we ought to doe, and what not to doe, binding all the reaſonable creatures to perfect obedience, both internall and externall, promiſing the favour of God and everlaſting life to thoſe which perform perfect obedience, and denouncing the wrath of God and everlaſting paines and puniſhments unto them, who are not perfectly correſpondent thereunto, except there be granted remiſsion of ſins, and reconciliation for the Son of God the Mediatours ſake.
An explication of ſome clauſes in the definition.Agreeing with the eternall and immortall wiſedome.] That this Law is eternall, is hereof apparent and manifeſt; becauſe it remaineth from the beginning unto the end of the world one and the ſame: and we therefore were created, and are redeemed by Chriſt, and are regenerated by the holy Ghoſt, to obſerve and keep this law in this life, and in the life to come, to wit, that with all our heart we love God and our neighbour. I write no new commandement unto you, but an old commandement, which yee have had from the beginning.1 John 2.7.
Afterwards often repeated againe.] God repeated the law of nature, which was ingraven in our minds: 1. Becauſe it was obſcured and darkned by the fall; yea, and many points thereof were wholly blotted out, and altogether loſt. 2. Leſt the remnant of it, which was yet in mens mindes, ſhould be reputed for a meere opinion without any truth or ground, and ſo at length be quite extinguiſhed.
2. The Ceremoniall law.The Ceremoniall, or lawes derived of God by Moſes concerning ceremonies, that is, externall ſolemne actions and geſtures, which in the publike worſhip of God are to be performed, with the due obſervation of the ſame circumſtances which are preſcribed, binding the Jewes untill the coming of the Meſsias: that they ſhould diſtinguiſh this people and the Church from others; and ſhould be ſignes, ſymbols, types or ſhadowes of ſpirituall things to be fulfilled in the New Teſtament by Chriſt.What Ceremonies are. That this definition may be underſtood, we muſt know what Ceremonies are: to wit, ſolemne externall actions, that is, often to be after the ſame manner, and with the ſame circumſtances reiterated, ordained of God, or of men alſo, to be uſed in the externall ſervice or worſhip of God, for order, or ſignification ſake. But the ceremonies, which are ordained of God, are ſimply and abſolutely divine worſhip. The ceremonies which are ordained and inſtituted of men, if they be good, are a worſhip only ſerving for divine worſhip.
3. The Judiciall law.The Judiciall, are lawes concerning the civill order or civill government, or maintenance of externall diſcipline among the Jewes, according to the tenour of both Tables of the Decalogue; that is, of the order and offices of Magiſtrates, judgement, puniſhments, contracts, and of the diſtinguiſhing and bounding of dominions, delivered of God by Moſes, for the ſettling and preſerving of the Jewes Commonwealth, binding all Abrahams poſterity, and diſtinguiſhing them from the reſt of mankinde, untill the coming of the Meſsias; and further, that they ſhould be the bond of the preſervation and government of the Moſaicall Common-wealth, untill the Meſsias was manifeſted; and certain marks whereby this people, which was bound unto them, ſhould be diſcerned from all others, and ſhould withall be kept in honeſt diſcipline and good order: laſtly, that they might be types of that order which ſhould be in Chriſts Kingdome, that is, of the ſpirituall Regiment of the Meſsias. The Morall Law is the fountaine of all other good lawes, even as many as deſerve the name of lawes, and it wholly agreeth with the Decalogue, and is thence alſo deduced by neceſſary conſequent, ſo that whoſoever violateth the one, tranſgreſſeth the other alſo. Ceremoniall and Civill lawes, whether they be divine or humane (ſo that they be good) are verily agreeable unto the Decalogue; but yet they are not deduced thence by a neceſſary conſequence, as the Morall laws are, but ſerve thereto, as certain preſcriptions of circumſtances. Hereby plainly appeareth the difference of theſe lawes. For it is one thing to follow neceſſarily out of the Decalogue, and another thing, to agree with, and ſerve to the performance and execution of the Decalogue.How the Morall differeth from the Ceremoniall and Judiciall law. This difference yet is diverſe, becauſe there is not one and the ſame government of the Common-wealth and of the Church: neither is there the ſame end of theſe laws: neither are all theſe lawes after the ſame manner abrogated. But the chief and eſpeciall difference of theſe lawes is drawn from the binding, time, and knowledge, or manifeſtation. 1. The Morall ordinances are knowne by nature: The Ceremoniall and civill are not known by nature, but are inſtituted according to the diverſity of cauſes and circumſtances. 2. The Morall binde all men, and even the Angels alſo: The Ceremoniall and Civill were only preſcribed unto the people of Iſrael. And therefore Job, Jethro, Naaman the Syrian, and others, who are re-counted for religious men, that is, ſuch as were born of Paynims, and lived amongſt them, but yet worſhipped the God, which was manifeſted among the people of Iſrael, they did not obſerve the Leviticall Ceremonies, and yet did nevertheleſſe pleaſe God. And the very ordinances themſelves, concerning the Ceremonies and the forme of civill government, ſhew that they binde Abrahams poſterity only, whom God would by this forme of government and worſhip diſtinguiſh from other Nations.
3. The lawes of the Decalogue are perpetuall in this life, and after this life: The ceremoniall and civill were delivered of God at a certain time and again aboliſhed. 4. The Morall laws ſpeak both of internall and externall obedience: The ceremoniall and civill ſpeak of externall obedience only; albeit neither doth this pleaſe God without the internall and morall obedience. 5. The Morall lawes are not limited by certain circumſtances, but are generall: as, that there is a time to be granted for the miniſtery and ſervice of God, and that the miniſtery is to be obſerved: that adulterers and theeves are to be puniſhed. But the ceremoniall and civill lawes are ſpeciall, or a limitation of circumſtances, which are to be obſerved in externall rites or actions both Eccleſiaſticall and Civill: as that the ſeventh day is to be allotted for the miniſtery and ſervice of God: that the tenths and firſt-fruits are to be given to the Prieſts: that adulterers are to be ſtoned: that theeves are to be amerced with a foure-fold reſtitution. 6. The ceremoniall and the civill lawes alſo are types or figures of other things▪ for whoſe cauſe they are ordained: The Morall ſignifie or prefigure nothing, but are ſignified by the rites and ceremonies. 7. The Morall are the end, for which other lawes are to be made; or, they are the principall ſervice and worſhip of God: The ceremoniall and civill ſerve for the morall ordinances, that to them obedience might be rightly and duly performed: that a certaine time, and certaine rites may be obſerved in the publike miniſtery of the Church; that the miniſtery it ſelfe may be maintained and preſerved. 8. The Ceremoniall giveth place unto the Morall: the Morall giveth not place unto the Ceremoniall.
The Morall Law, the Naturall, and Decalogue differ. The Decalogue is the ſumme of the Morall lawes,What difference is betweene the Morall Law, the law of Nature, and the Decalogue. which are ſcattered through the whole Scripture of the Old and New Teſtament. The Naturall law doth not differ from the Morall in nature not corrupted: but in nature corrupted, a good part of the naturall law is darkned by ſins, and but a little part only concerning the obedience due to God, was left remaining in mans minde after the fall: for which cauſe alſo God hath in his Church repeated againe, and declared the whole ſentence and doctrine of his law in the Decalogue. Therefore the Decalogue is a reſtoring and re-entring or re-inforcing the law of Nature; and the law of Nature is a part only of the Decalogue. The diſtinctions of theſe lawes are to be knowne, both in reſpect of the differences of the ſame (without the knowledge whereof, their force and meaning cannot be underſtood) and alſo in reſpect of their abrogating; and laſtly, for the knowledge and underſtanding of their uſe.
4. How far the Law is, and is not abrogated by Chriſt.
THe common and true anſwer to this demand is, That Moſes Ceremoniall and Civill Law is abrogated as touching obedience: and the Morall Law alſo as concerning the curſe thereof, but not as concerning obedience thereunto.The Ceremoniall and Civill are abroga…ed, as touching their obedience, and the reaſons hereof:
That the Ceremoniall and Civill, or Judiciall lawes are ſo abrogated by Chriſts coming, that they now binde none unto obedience, and in our times carry no ſhew of lawes, is proved:Dan. 9.27. Pſal. 110. 1. Becauſe the Prophets in the Old Teſtament foretold of this their abrogation and cancelling: Chriſt ſhall confirme the Covenant with many for one weeke, and in the middeſt of the weeke he ſhall cauſe the ſacrifice and oblation to ceaſe. Thou art a Prieſt for ever after the order of Melchiſedech. 2. Chriſt and his Apoſtles in the new Teſtament have expreſly deſciphered this abrogation of the Ceremoniall and Judiciall Law. Acts 7.8. Heb. 7.11, 12, 13, 18. & 8.8, 9, 10, 11, 12, 13. Acts 15.28, 29.And, in ſtead of many teſtimonies, it ſhall ſuffice to alledge that one Canon of the Apoſtles Councell. It ſeemed good to the holy Ghoſt, and to us, to lay no more burden on you than theſe neceſſary things. 3. The cauſes being altered, the Lawes alſo depending thereon are altered. But the cauſes of the Ceremoniall and Civill Laws were; one, that the people of the Jewes, of whom Chriſt was come, might by this forme of worſhip and regiment, be diſtinguiſhed from other Nations, untill his coming: another; that they might be types of the Meſſias, and his benefits: both which cauſes have now ceaſed ſince the exhibiting of the Meſſias. 1. The diſtinction of Jewes and Gentiles is now taken away: Hee is our peace, which hath made of both one, Epheſ. 2.14.and hath broken the ſtop of the partition wall, in abrogating through his fleſh the hatred; that is, the Law of commandements, which ſtandeth in ordinances. In Chriſt neither circumciſion availeth any thing, Gal. ….15.nor uncircumciſion, but a new creature. 2. That the ſignification of the ceremonies is fulfilled by Chriſt, is every where taught:Heb. 9.8. Luke. 6.16. Col. 2 16. Whereby the holy Ghost this ſignified, that the way unto the Holieſt of all was not yet opened. The Law and the Prophets endured untill John. Let no man condemne you in meat and drinke. Againſt the abrogation of the Ceremoniall Law, the Jews thus object: Object. 1. Moſes religious orders or worſhip were, by vertue of the commandement annexed to them, A…c…tation of Jewiſh objections againſt this doctrine. Gen. 1….13. Exod. 12.24. Pſal… 132.15. Exod. 31.16.to continue for ever; and the Jewiſh kingdome, by Gods promiſe. Circumciſion is an everlasting covenant. The Paſſeover was to be kept holy by an ordinance for ever. This is my rest for ever. The Sabbath is an everlaſting covenant. Thy throne, O God, endureth for ever. Therefore Moſes forme of religion and polity was not to be repealed by Chriſt. Anſ. In this argument the fallacy of taking that to be ſimply averred, which is ſpoken but in part, is twice uſed. For the Major propoſition treateth of an abſolute perpetuity, the Minor of a reſtrained and limited perpetuity; ſith that in the teſtimonies alledged, an infinite or unlimited perpetuity of the Jewiſh ceremonies and kingdome is not promiſed, but a continuance untill Chriſt, who was to be heard after Moſes. For the particle (Holam) ſignifieth every where in Scripture not eternity, but the continuance of a long and yet definite time. So is it uſed in that text of Scripture; And hee ſhall ſerve him for ever: that is, untill the yeare of Jubilee; as appeareth by the conference of that Law,Exod. 21.6. with the Law touching the year of Jubilee, enrolled and regiſtred, Levit. 25.40. Againe, to grant that which they urge in their Minor, that an abſolute perpetuity is promiſed in the fore-rehearſed quotations, yet this perpetuity is not of the types and ſhadowes themſelves, but of the ſpirituall things ſignified and figured by them; to wit, that their truth ſhall endure for ever in the Church, yea though the ſignes and ſhadowes be by Chriſt aboliſhed. For thus doth Circumciſion continue unto this day; and thus is there a perpetuall Sabbath in Chriſts Kingdome, and ſhall be perpetuall in life everlaſting. Laſtly, thus the kingdom of David is eſtabliſhed for everlaſting in the throne of Chriſt.
Object. 2. The worſhip which lizekiel in his fortieth Chapter, and ſo forth to the end of his Prophecie, deſcribeth, pertaineth to the Kingdome of the Meſsias, and is therein to be retained. But that worſhip is meerely typicall and ceremoniall: Therefore a typicall and ceremoniall kind of worſhip is to be retained in the Kingdome of the Meſsias; whence this inference is good, that the Jewiſh religion, and polity, or forme of government was not to be aboliſhed, but reformed rather, and re-eſtabliſhed by the Meſsias.
Anſ. The Major of this Syllogiſme is not ſimply and univerſally true, becauſe there the Prophet indeed propheſieth of the kingdome of the Meſſias, but not only thereof. For withall he deſcribeth the reſtitution of the ceremoniall worſhip in Judea, which ſhould be after the returne of the people out of the captivity of Babylon, and ſhould ſtand in force untill the coming of the Meſſias. Wee deny alſo the Minor. For in the alledged Prophecie, not onelyonly the reſtoring of the Jewiſh types is promiſed, but under the deſcription of the types the ſpirituall ſtate and ſtatelineſs of the Church, which ſhould be under the kingdom of the Meſsias, is ſhadowed and inſinuated; which ſtate and ſtatelineſſe was to be begun in this life, and to be perfected in the life to come. Whereof good proofe may be made by theſe evident arguments:Arguments to prove that under the typicall deſcription before alledged, the ſpirituall condition and eſtate of the Church is figured. 1. The ſtory of Eſdras teſtifieth unto us that this reſtoring was not accompliſhed untill the coming of Chriſt: and withall other Oracles alſo of the Prophets, concerning the baſe and contemptible coming and kingdom of the Meſſias in this world, ſuffer us not to beleeve that there ſhall be any ſuch magnificent and pompous eſtate of the Church on earth (as the Jewes dreame of) no not after the coming of the Meſſias. Wherefore that fore-mentioned reſtoring of Jeruſalem, that is, the Church, is either to be underſtood ſpiritually; or of force we muſt grant this abſurdity, namely, that this Prophecy never was, nor ſhall be performed. 2. That promiſe delivered by the Prophet (The houſe of Iſrael ſhall no more defile mine holy Name, neither they nor their Kings) doth neceſſarily enforce a ſpirituall ſenſe and meaning touching the perfection of the life to come.Ezek. 43.7. For uſuall and cuſtomable it is with the Prophets, to unite the entry of Chriſts kingdom, with the full and perfect eſtabliſhment thereof. Ezek. 47.1.3.Furthermore, thoſe waters iſſuing out of the Temple, ſpoken of in the ſame Prophecy, may not be interpreted to be elementary waters, but ſhadow and repreſent unto us the plentifull effuſion from heaven, of the gifts of the holy Ghoſt in Chriſts kingdom. 4. Laſtly, we Chriſtians have for our Interpreter the Apoſtle S. John in his Revelation,Chap. 21, 22. where the ſpirituall and heavenly Jeruſalem, that is, the glorified Church of the New Teſtament is deſciphered in words and termes literally borrowed from this deſcription of Ezekiel. Wherefore this Prophecie maketh nought to prove the continuall obſervation of ceremonies, in the kingdome of the Meſſias. Object. 3. The best and most just forme of government is alwaies to be followed. But there can be none better or juſter than that, which God himſelfe ſettled among his people the Jewes: therefore that is to be followed and retained. Anſw. Either the Major of this reaſon may be diſtinguiſhed, or the Minor denied with an expoſition. For that which in poſitive lawes (that is, ſuch as define the circumſtances of the duty of Magiſtrates and ſubjects, and Citizens one towards another) is in every place, and at all times moſt juſt, the ſame are Law makers to follow: But in that forme of the Moſaicall government, many things are applied to the ſtate and condition of that Nation, Region, Time, and Ceremoniall worſhip, the obſervation whereof, would now be neither juſt nor profitable, becauſe the cauſes, for which thoſe lawes ſhould be given to the Jewes, are taken away or changed: as, of giving a bill of divorce, of marrying the widowes of their kinſmen. Wherefore God will not that all Nations and ages be tyed unto thoſe lawes. An argument whereof is, that even at that very time▪ when he commanded theſe lawes to be obſerved, hee bound not all Nations, but only Abrahams poſterity unto them; and yet ſome that lived according to ſuch civill laws of other Nations, as were not wicked and ungodly, did pleaſe him; as Naaman the Syrian, and whoſoever of the Gentiles were converted; who yet notwithſtanding did not obſerve the ceremonies and civill lawes of the Jewes. And Paul ſaith, wee muſt obey not only thoſe which governe according to Moſes laws, but alſo other Magiſtrates, as the ordinance of God; as long as they command nothing contrary to the commandements of God. And himſelf alſo ſubmitted himſelfe to the Romane lawes, when hee appealed unto Caeſar, Rom.13.2.and when he ſaid, it was unlawfull to binde one uncondemned which was a Romane. Furthermore, if any man will hence conclude, That ſeeing it is lawfull to uſe the Lawes of other Common-weales, as the Athenian, Romane, and ſuch like: it is therefore much more lawfull and beſeeming to imitate and follow the forme of that Common-wealth, which was immediately ordered and conſtituted by God himſelfe. We eaſily grant, that wiſe and diſcreet Magiſtrates and Law-givers may take as well thence as out of other governments (if there be any thing convenient and agreeing with their ſubjects with whom, and the time wherein they live) ſo that all opinion of neceſsity be taken away; that is, ſo that it be not therefore commanded or retained, becauſe it was preſcribed by Moſes to the Jews; but becauſe there are good reaſons, wherefore now alſo it ſhould be done ſo: and if the cauſes be changed, then that the liberty alſo of changing theſe lawes by publike authority be retained. Neither yet is Moſes law any whit impeached by this liberty of cleaving to it, or leaving it, and appointing other ordinances in place thereof; ſith in ſo doing, we doe no more than ceaſe to obſerve that which was never impoſed on us.
How far forth the morall Law is abrogated.Hitherto have we intreated of the abrogation of the Ceremoniall and Civill lawes. Touching the morall law, it is in ſome part abrogated by Chriſt, and in ſome part not abrogated. It is abrogated in reſpect of the faithfull, two waies: 1. As touching the curſe of it; 1. As touching the courſe of it. Pſal. 143.2.ſo that it cannot condemne ſuch as are juſtified by faith in Chriſt, by reaſon of the merit of Chriſt imputed unto them: or, as touching juſtification; becauſe judgement is not given of us according to the Law, but according to the Goſpel.John 3.36. For the judgement of the Law would condemne and caſt us away, whoſe dreadfull voice is:Rom. 8.1. In thy ſight ſhall no man living be juſtified. But the judgement of the Goſpel is; He that beleeveth in the Son of God hath everlaſting life. This abrogation of the Law is the firſt and principall part of Chriſtian liberty, whereof it is ſaid; There is no condemnation to them that are in Chriſt Jeſus. Rom. 6.14.Ye are not under the law but under grace. 2. As touching conſtraint.2. As touching conſtraint. For now the Law doth not any more expreſſe and wreſt obedience from us as a Tyrant, or as a Maſter enforcing and conſtraining a lewd ſervant unto obedience. The reaſon is, becauſe Chriſt beginneth a voluntary and free obedience in us by his Spirit, ſo that we yield voluntary obedience unto the Law.Rom. 6.14. Of this part of Chriſtian liberty the Apoſtle ſpeaketh: Sin ſhall not have dominion over you; for ye are not under the law, but under grace. Which liberty and exemption from the Law, that it is, he afterwards unfoldeth at large in the whole ſeventh Chapter of that Epiſtle: and elſe-where ſaith; The law is not given unto a righteous man. 1 Tim. 1.9. Gal 5.23.And againe, ſpeaking of them which are under the Spirit, Againſt ſuch there is no law. Object. The Law and the Prophets continued untill John the Baptiſt came: if therefore then firſt the morall law was abrogated as touching Condemnation, when Chriſt was manifeſted in the fleſh; it followeth that the faithfull were under condemnation, who lived before the coming of Chriſt. How the Law was abrogated to the Fathers of the old Teſtament, & how to us the children of the new.Anſ. The Law was abrogated as touching condemnation, as well unto the beleevers in the Old Teſtament, as to them who are beleevers in the New. To them who lived in the Old, as touching the power and efficacy of Chriſt: to theſe in the new, as touching his fulfilling and exhibiting.
How the morall Law is not abrogated, namely, touching obedience.Now the Morall Law or Decalogue is not abrogated as touching obedience: but God alwaies, even at this day no leſſe than in ancient times, exacteth as well at the hands of the regenerate as unregenerate, that they performe obedience unto his Law. The reaſons hereof are ſtrong and cleare. The firſt is drawn from the end for which Chriſt delivered us from the curſe of the Law. For the Son of God was not therefore made Mediatour,Three proofes hereof: 1. From the end of our redemption. took the forme of a ſervant, became obedient unto his Father, even unto the death of the Croſſe, and redeemed us from the curſe of the Law, that we ſhould continue and perſiſt in ſins, and enmity with God; but that he might deliver us from ſin, reconcile us unto God, and make us againe like unto God, and the Temple of God. If then he had this end, for which he did deliver us from the curſe of the Law, hee did not withall take away the bond of our obedience. For this is the Mediatours office, to expiate and doe away ſins, and to bring to paſſe, that hereafter the party offended be no more offended by that party which had offended. From our duty, who receive a greater portion of Gods bleſsings than other men.How much the more and greater Gods benefits are towards us, ſo much the more are wee bound to yield thankefulneſſe unto him, that is, to live according to his will and Law. But they who are juſtified and regenerated by faith in Chriſt, have received moe and greater benefits than others. For theſe are evermore added unto their creation, and preſervation, and other benefits common to the wicked with the godly. Therefore we are more bound after, than before regeneration and juſtification, to yield and performe obedience unto Gods Law. Teſtimony of Scriptu…e. Mat. 5.17.Many teſtimonies confirme the ſame; as, Think not that I am come to deſtroy the Law, or the Prophets: I am not come to destroy them, but to fulfill them. This is meant of all the parts of the Law, but moſt eſpecially of the morall Law, which Chriſt hath fulfilled foure waies: 1. By his owne righteouſneſſe and perfect conformity with the Law. For Chriſt onelyonly hath perfectly performed ſuch obedience as the Law requireth: both becauſe hee was the Sonne of God, and conceived by the holy Ghoſt, and alſo becauſe he could not have ſatisfied for us,Heb. 7.26. except himſelf were free from all ſpot, or ſtaine of ſin. Such an High Prieſt it became us to have, which is holy, blameleſſe, undefiled, ſeparate from ſinners. 2. By paying ſufficient puniſhment for our ſins.Rom. 8.3. For (that which was impoſsible to the Law, inaſmuch as it was weake becauſe of the fleſh) God ſending his owne Sonne in the ſimilitude of ſinfull fleſh, for ſinne, condemned ſinne in the fleſh, that the righteouſneſſe of the Law might be fulfilled in us, which walk not after the fleſh, but after the ſpirit. 2 Cor. 5.2.He made him to be ſin for us, which knew no ſin, that we ſhould be made the righteouſneſſe of God in him.
And this fulfilling of the types of the Law, and the paying of that puniſhment which wee did owe, is that very abrogating of the Law, whereof wee have ſpoken. 3. Chriſt fulfilleth the Law in us by his Spirit, reforming us by him unto the image of God, that we alſo may in this life begin internall and externall obedience, which the Law requireth of us, and may perform the ſame whole and entire in the life to come.
Now, both theſe, to wit, puniſhment paid for us by Chriſt, and righteouſneſſe begun in us, are comprehended and underſtood by Saint Paul, when hee ſaith:Rom. 6.6. & 8.4. That the righteouſneſſe of the Law is fulfilled in us, which walke after the Spirit. And of the giving or the holy Ghoſt, and of regeneration, which is wrought for and by Chriſt, Saint Paul purpoſely intreateth, Romanes 6. and 7.4. Chriſt fulfilled the Law by teaching it, that is, by re purging and purifying it from errours and corruptions, and by reſtoring the true doctrine and underſtanding thereof; which hee doth, Matth. 5.6. and 7. If then Chriſt both teacheth and reſtoreth the obedience of the Law in us; he doth not aboliſh the Law, as concerning obedience. The ſame doth Paul teach, Doe we then make the law of none effect through faith? God forbid: yea, Rom. 3.31.we eſtabliſh the law.
Now, by faith, or by righteouſneſſe and juſtice of faith,By faith the Law is three waies eſtabliſhed: the Law is eſtabliſhed three waies: 1. In confeſsing or approving the judgement and accuſation of the Law againſt us; as, that we doe not yield due obedience to the Law, and therefore are guilty of damnation: for indeed, we ſeek for righteouſneſſe without our ſelves in Chriſt. 2. In ſatisfying, becauſe, through faith is applied to us Chriſts ſatisfaction equivalent to eternall puniſhment, which the Law required of us not performing perfect obedience: by meanes of which ſatisfaction it cometh to paſſe, that indeed not through the Law, but yet neither againſt the Law, but with the Law, which Chriſt by his perfect obedience ſatisfied on our behalf, we are juſtified before God. 3. Through the beginning of new obedience in this life, and the accompliſhing of the ſame in the life to come.Act. 15.9. Purifying their hearts by faith. Wee through the ſpirit waite for the hope of righteouſneſſe,Gal. 5.5. through faith. More briefly to comprehend this large diſcourſe; The Law is eſtabliſhed by faith, both in regard that the doctrine of the righteouſneſſe of faith inſtructeth us how we are not righteous of our ſelves; neither are made righteous, but by ſome perfect ſatisfaction which the Law requireth; as alſo, becauſe by faith a reſtauration or renewing of obedience unto the Law is accompliſhed in us. The briefe ſumme then of the whole doctrine touching the abrogation of the Law, is this: The Ceremoniall and Civill Law of Moſes are quite cancelled by Chriſts coming, as touching both their bond and obedience; but the Morall Law, as touching obedience to be performed thereunto, is not abrogated, but only as concerning the curſe, juſtifying, and conſtraint thereof. The Objections of Antinomiſts, Libertines, and ſuch like, who averre that the Morall Law appertaineth nothing at all unto Chriſtians, and is not to be taught in the Church of Chriſt, you may finde them reſolved at the 115. Queſtion of this Catechiſme, where the uſe of the Law is handled.
4. In what the Morall Law differeth from the Goſpel.
THe declaration of this Queſtion is many waies neceſſary, as by the difference of the Law and Goſpel may appeare. The doubt ariſeth eſpecially from the definition of the Law, where it is ſaid, that the Law promiſeth rewards to ſuch as performe perfect obedience; and it promiſeth them freely, becauſe no obedience can be meritorious in the ſight of God. In like maner alſo the Goſpel promiſeth everlaſting life freely: ſo that the Law and Goſpel ſeeme not to differ. How beit there is a great diverſity in them. The Law differeth from the Goſpel: In the manifeſtation.In the manner of their manifeſtation. The Law is known by nature: the Goſpel was after mans fall manifeſted from above. In doctrine.In their matter or doctrine. The Law propoundeth Gods meere juſtice; the Goſpel propoundeth it joyntly with mercy. Again, the Law teacheth what we ought to be that we may be ſaved, and what to performe; the Goſpel teacheth how we may be ſuch as the Law requireth, namely, in Chriſt. In promiſes.In their promiſes. The Law promiſeth eternall life and all good things, with a condition of our own proper and perfect righteouſneſſe and obedience, remaining in us; the Goſpel promiſeth the ſame with a condition of faith and beliefe in Chriſt, whereby wee imbrace anothers obedience, performed for us, to wit, the obedience of Chriſt. Now with this condition of faith, is joyned by an indiſſoluble knot and bond, the condition of new obedience. In effects. Rom. 4.15. 2 Cor. 3.7.In effects. The Law cauſeth wrath, and is the miniſtration of death: The Goſpel is the miniſtration of life, and of the ſpirit.