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The same law that was first written 
in the heart of man continued to be a perfect rule of righteousness 
after the fall and was delivered by God upon Mount Sinai in ten 
commandments and written in two tables, the four first containing 
our duty towards God and the other six our duty to man. Besides 
this law, commonly called moral, God was pleased to give to the 
people of Israel ceremonial laws containing several typical ordinances, 
partly of worship, prefiguring Christ, his graces, actions, 
sufferings, and benefits, and partly holding forth divers instructions 
of moral duties, all which ceremonial laws, being appointed only to 
the time of Reformation, are, by Jesus Christ, the true Messiah 
and only lawgiver, who was furnished with power from the Father for 
that end, abrogated and taken away. To them also he gave sundry 
judicial laws, which expired together with the state of that 
people, not obliging any now by virtue of that institution, 
their general equity only being of moral use. The moral law doth 
forever bind all, as well justified persons as others, to the obedience 
thereof, and that not only in regard of the matter contained 
in it, but also in respect of the authority of God the creator 
who gave it. Neither doth Christ and the gospel 
anyway dissolve, but much strengthen this obligation. Although true 
believers be not under the law as a covenant of works to be 
thereby justified or condemned, yet it is of great use to them 
as well as to others in that as a rule of life informing them 
of the will of God and their duty. It directs and binds them 
to walk accordingly, discovering also the sinful pollutions of 
their natures, hearts, and lives. So as examining themselves thereby, 
they may come to further conviction of humiliation for and hatred 
against sin. Together with a clearer sight 
of the need they have of Christ and the perfection of his obedience, 
it is likewise of use to the regenerate to restrain their 
corruptions. in that it forbids sin, and the 
threatenings of it serve to show what even their sins deserve, 
and what afflictions in this life they may expect for them, 
although freed from the curse and unallayed rigor thereof. 
The promises of it likewise show them God's approbation of obedience 
and what blessings they may expect upon the performance thereof, 
though not as due to them by the law as a covenant of works. 
So as man's doing good and refraining from evil, because the law encourageth 
to the one and deterreth from the other, is no evidence of 
his being under the law and not under grace. Neither are the 
aforementioned uses of the law contrary to the grace of the 
gospel, but do sweetly comply with it, the spirit of Christ 
subduing and enabling the will of man to do that freely and 
cheerfully, which the will of God, revealed in the law, requireth 
to be done. Amen. So this is a most important 
chapter in the confession of faith. It's a most important 
doctrine in the life and context of the Lord's Church. Those who 
do not understand the relationship between the law and the gospel 
will certainly obliterate both. If you don't see them in their 
proper categories, if you don't see how the Bible treats law, 
how it treats gospel, if you mingle them together or you have 
some sort of a problem with them, you're going to run afoul in 
your theology as a whole. There are many things here relative 
to the other chapters in the confession of faith, to be sure. We probably won't have time to 
draw out all of those things. But I do want to focus on the 
teaching of the chapter and then try to end a few minutes early 
so that there is a time for questions. I know that the law does present 
a lot of questions. to a whole host of people. So 
as I said, we'll try to finish about 10 minutes before 1030, 
and then Cam can answer any questions that you have. So just an overview 
of the chapter here. In the first paragraph, we have 
the revelation of the law of God at creation. The revelation of the law of 
God at creation in paragraph 1. Secondly, in paragraphs two 
to four, we have the subsequent function and revelation of the 
law of God. In the third place, we have the 
universal obligation of the law of God in paragraph five. And 
then in paragraph six and seven, the specific uses of the law 
of God. So that's sort of the format 
or the outline of where we're going this morning. But note 
in the first place the revelation of the law of God at creation. 
Paragraph one, God gave to Adam a law of universal obedience 
written in his heart and a particular precept of not eating the fruit 
of the tree of knowledge of good and evil. We all know and acknowledge 
that in the early chapters of Genesis, God made man. And God wrote the law of God, 
the moral law, as it's further identified or later identified 
in paragraph three. He wrote that upon the heart 
of Adam. Adam was hardwired, as it were. He came from the finger of God, 
having the law internalized. So, the lawgiver is God, the 
recipient is Adam, and as I've said, it is the moral law that 
is written in his heart. Something you need to appreciate. 
Paragraphs 1 and 2 identify the same law. In fact, notice in 
paragraph 2. the same law that was written 
in the heart of man, continued to be a perfect rule of righteousness 
after the fall, and was delivered by God upon Mount Sinai. Paragraph 
3, besides this law, the one referred to in paragraphs 2 and 
1, commonly called moral. So what Adam had written on his 
heart was indeed the moral law. It's codified, it's summarized, 
it's restated at Sinai to be sure, but it's not a different 
law. The moral law of God is a reflection 
of who God is. It reveals to us something of 
his character, of his nature, of his being, of his holiness, 
and of his righteousness. So it's imperative that we get 
this, that what Adam received in the garden was substantially 
the same as what Israel received at Sinai and what New Covenant 
believers have written in their hearts by the Spirit according 
to Jeremiah 31. One Puritan author, John Lightfoot, 
said that Adam heard as much in the garden as Israel did at 
Sinai, but only in fewer words and without thunder. So it is 
the same law given to Adam. So that's the moral law. But 
notice that the confession speaks of a of a positive law as well. God gave to Adam a law of universal 
obedience written in his heart. That's the moral law. And then 
next, and a particular precept of not eating the fruit of the 
tree of knowledge of good and evil. Positive law is something 
that is right because it is commanded. It is right because it is commanded. 
It's temporary. It's for a season. In this particular 
instance, it had to do with its prohibition against eating from 
this tree. We see a positive aspect of the 
Fourth Commandment. The Confession indicates that. 
There's a moral abiding principle of one day and seven. The positive 
aspect is that in the Old Covenant it would be the seventh day, 
and in the New Covenant it would be the first day. So positive 
law is something that is right because it is commanded. Moral 
law is commanded because it's right. As I said, it's a reflection 
of who God is. It is the will of God. And note 
the specific obligation that Adam was bound to. And not only 
Adam, but all his posterity. You've all heard the term covenant 
theology. You've all heard the term, hopefully, 
federal theology. Federal and covenant mean essentially 
the same thing. The idea is that Adam was a public 
person. Adam didn't simply stand for 
himself in the garden. Just like Christ didn't just 
simply stand for himself in his life and ministry. Christ was 
a public person. He was a representative. He was 
a federal head. He was a covenantal head. of 
all those whom the Father had given him. The same is the case 
for Adam. And notice, by which God bound 
Adam and all his posterity, so that includes us, to personal, 
entire, exact, and perpetual obedience. That's the demand 
of God when it comes to the law of God. God doesn't grade on 
a curve. God doesn't turn His eye when 
we do something wrong because He just doesn't want to deal 
with us. Perhaps you as parents had that when you were raising 
little children. It felt like you were spanking 
them and disciplining them all day. By the end of the day you're 
tired and they do something and you just happen to turn away 
so you don't have to deal with it. God doesn't do that. The demand of the law is specified 
here. It is personal, entire, exact, 
and perpetual obedience. That's why over and over again, 
or a couple of times rather, in paragraph 6, it tells us that 
true believers are not under the law as a covenant of works. You see, there's one of two ways 
we can approach God. One is in our own strength according 
to the covenant of works. The other is through Christ according 
to the covenant of grace. If we opt for the covenant of 
works, If we try to achieve our presence or our acceptance with 
God through law keeping, it must be personal, entire, exact, and 
perpetual obedience. In Galatians 5, the Apostle Paul 
deals with this with the Galatian heresy. Remember, the Galatian 
heresy was not just work hard enough and you will get into 
heaven. The Galatian heresy was a combination of faith plus works. It was good to believe the gospel. But not only believing the gospel, 
you needed to subscribe to the ceremonies of Moses. Vis-a-vis 
in Galatians, you need to be circumcised. Well, note what 
Paul says in Galatians 5.3. I testify again to every man 
who becomes circumcised, and there, We have to understand 
the implication. Who becomes circumcised in order 
to attain acceptance with God? Paul did not have a problem with 
circumcision as circumcision. He had Timothy circumcised. They were going into specific 
regions that were Jewish, and so Paul did not want to bring 
offense, so he had Timothy circumcised. Paul would not mind if a person 
wanted to undergo that physical rite of circumcision for a health 
reason, or a cosmetic reason, or a cultural reason, or a family 
reason, or whatever it may be. But that's not what's going on 
in Galatians. What's going on in Galatians 
is it's circumcision along with faith in Jesus Christ in order 
to gain acceptance with God. If we don't understand that, 
we're going to have problems with the doctrine of the law 
and with grace or faith, justification by faith. So 5.3, I testify again 
to every man who becomes circumcised that he is a debtor to keep the 
whole law. In other words, if you choose 
to pursue acceptance with God via the covenant of works, It 
must be personal, entire, exact, and perpetual obedience. This 
is the beauty and the glory of justification by faith alone. This is the beauty and the glory 
of the covenant of grace. The idea isn't, OK, we get to 
be justified by faith so we can live like the devil. No, that's 
not it at all. But it's because of what Christ 
did as a public person, as a federal head, as the covenant mediator, 
He rendered personal, entire, exact, and perpetual obedience. And all of us who, by God's grace, 
are in him received the benefit of his work. In the Confession, 
chapter 11, it refers to this as the active obedience of our 
Lord Jesus Christ. So God's command to Adam was 
both moral and positive, and he specifically called him to 
engage in this type of obedience. I think that if anyone understands 
what is stated here, they can only marvel at the grace of God 
in the gospel of our Lord Jesus Christ. We have been freed not 
because of our entire exact and perpetual obedience to the law, 
for we could never do that. We couldn't do that for five 
seconds. I mean, when you think that this, well, you know, you're 
making a big to-do about nothing. Can you imagine for a moment 
entire exact and perpetual obedience? Have you ever rendered that? 
Ever? For a half a second? For a millisecond? Have you ever once in your life 
rendered such obedience to God? I would suggest no. I don't know 
you as intimately as you know yourself. However, I am guessing, 
in light of what the Bible says, and in light of what the truth 
of depravity teaches. One man by the name of John Robbins 
made this statement. He says, the righteousness of 
God is that which God himself provides. When Luther discovered 
this, the Reformation was born. That is the good news. That is 
the gospel. The righteousness of Jesus Christ 
is both the demand of God and God's provision for his people. 
If you want to see what God demands of you and me, look at the perfect 
life of Jesus Christ. He was truly man as man was meant 
to be. Jesus is the righteousness of 
God and that he is the provision of God. When he was born into 
this world, it was a birth such as had not been since Adam fell. 
If you look at the whole stream of human history from the fall 
to the end of the world, you will see only 33 years that God 
accepts. Jesus came to give the perfect 
sacrifice and the substitutionary ransom for the failure of men 
and women to live righteously before God. He rose from the 
tomb and ascended to the right hand of God so that right now 
he is in God's presence as a perfect man on behalf of all those who 
trust him. Jesus came and lived a life of 
perfect obedience to the law of God. His life matched the 
holiness of God at every point. What the holiness of God demanded, 
Jesus provided." That is Federal covenant theology, Adam fell, 
and in him we all fell, and we all died in him. But in Jesus 
Christ, we have life. So the particular promise, or 
rather the particular statement to Adam concerning this prohibition 
from eating the tree of the knowledge of good and evil, it then says 
it promised life upon the fulfilling. You say, but it's only a thread. 
In the day that you eat, dying you shall die. Well, we imply 
from that that if Adam hadn't have eaten from that tree, he 
would have lived. It is just a strong a statement 
as is the prohibition or the sanction, and threatened death 
upon the breach of it, and endued him with power and ability to 
keep it." Now, notice the subsequent function and revelation of the 
law of God in paragraphs two to four. Note that the same law 
that was first written in the heart of man continued to be 
a perfect rule of righteousness after the fall. wasn't the case 
that there was no law prior to Sinai. It wasn't the case that 
men and women were free to do whatever they wanted to do before 
Sinai. The confession rightly summarizes 
biblical truth. The same law that was first written 
in the heart of man continued to be a perfect rule of righteousness 
after the fall. There was a requirement by God 
for people to do the right thing. There was punishment inflicted 
on persons for violating the law. Remember Sodom and Gomorrah. God sent hell from heaven to 
destroy Sodom and Gomorrah. Well, what law do you think was 
operative? What standard was in place? Even 
preceding that, when we go back to Cain and Abel, Cain murdered 
Abel. That was a violation of the law. 
So the fall into sin didn't obliterate the law on the heart of man. 
But rather, the wretchedness of the heart of man continued 
to obscure that law that was written on his heart. He continued 
to suppress that truth in unrighteousness. If you look at Romans 5 for just 
a moment, you'll see this specified. The fact is, is that between 
Adam and Moses, it is not the case that there is no law. The same law that was first written 
in the heart of man continued to be a perfect rule of righteousness 
after the fall. Notice in Romans 5.12, therefore, 
justice through one man Sin entered the world and death through sin, 
and thus death spread to all men because all sin. Now note 
the parenthetical statement, for until the law, sin was in 
the world. But sin is not imputed when there 
is no law. Nevertheless, death reigned from 
Adam to Moses, even over those who had not sinned according 
to the likeness of the transgression of Adam, who is a type of him 
who was to come. Between Adam and Moses, death 
reigned. What's the implication? It was 
because of sin. What's the implication further? 
Without law, there is no sin. Law is present between Adam and 
Moses. And then Paul makes a statement 
in Romans 2, 14 and 15 that our confession cites concerning the 
fact that the law is written on the heart, and specifically 
here with reference to Gentiles who did not have the privilege 
or the reception of the oracles of God. Notice in 214, for when 
Gentiles who do not have the law by nature do the things in 
the law, these, although not having the law, are a law to 
themselves, who show the work of the law written in their hearts, 
their conscience also bearing witness in between themselves, 
their thoughts accusing or else excusing them. So that's the 
subsequent function of the law after the fall. It's still present. Men are prohibited from murdering. Men are prohibited from engaging 
in sexual immorality. Those prohibitions, if they are 
broken, they carry with them sanctions. God punishes men. prior to Sinai. Even the Sabbath 
is present before Sinai in Exodus 16. When they're told to gather 
bread, they're not supposed to do it on the Sabbath. So the 
law is there. It's when we come to Sinai, that's 
the next statement that we find in paragraph two. So it's the 
same law, notice, and was delivered by God upon Mount Sinai in Ten 
Commandments and written in two tables, the four first containing 
our duty toward God and the other six, our duty to man. So the 
law was delivered by God at Sinai. Which law? The same law that 
was written in the heart of Adam. This is important. You need to 
understand this. The law was summarized in the 
Ten Commandments. There are two tables, the God 
word and the man word responsibilities. We won't spend a lot of time 
here. We're doing the Ten Commandments. in our evening worship services, 
but suffice it to say, this is how Jesus, this is how other 
authors summarize the law and the prophets. You shall love 
the Lord your God with all your heart, soul, mind, and strength. 
You shall love your neighbor as yourself. Upon these two hang 
all the law and the prophets, Jesus says. It's a summary statement 
of what we find in the Decalogue, which is a codification of what 
was written on the heart of Adam at creation. Now notice, in paragraphs 
three and four, we have what we might call the Mosaic addenda. I saw that somewhere, I didn't 
come up with it. Additions, with reference to 
the Mosaic law. Things that accompany the Mosaic 
law. In other words, the giving of 
the moral law at Mount Sinai, when Moses descends the mount, 
he comes back down to dwell with the children of Israel, there 
are other laws given to the nation as a nation. And those two categories 
are seen in paragraphs three and four. The first is called 
ceremonial law, and the second is called the judicial law. So 
when we discuss the law of God, there is what's called the threefold 
division of the law of God. The moral law, the ceremonial 
law, and the judicial law. There's going to be a quiz afterwards. 
Threefold division. Everybody just said, wait. I 
didn't sign up for a quiz. No, I'm just kidding. But that's 
an important bit of theology there. The moral law, the ceremonial 
law, the judicial law, it's called the threefold division of the 
law. Now note, the ceremonial law. 
Typical ordinances were given. God was pleased to give to the 
people of Israel ceremonial laws containing several typical ordinances. You know what a type is. A type 
is something that points forward to something else. The anti-type is what the type 
points forward to. We always think that anti means 
against, but it also means in the place of. So if, for instance, 
David is a type of Jesus, Jesus is the anti-type. He's not against 
David the type, rather he is in the place of, or in the stead 
of. In other words, the type points 
to the anti-type. What David shadowed Christ fulfills, 
what David prefigured Christ is. So the antitype fulfills 
what was typical. Now note the purposes for these 
typical ordinances that were given to Israel. They were partly 
of worship, prefiguring Christ, his graces, actions, sufferings, 
and benefits. You look at the sacrificial system. You look at the whole reality 
when the worshiper woke up in the morning and he took the lamb 
out of his flock and he walked down to the tabernacle and he 
cut the throat of that victim and he presented it to the priest 
and the priest carved it up and the priest burned it before the 
Lord God Most High. All of that was typical. All 
of that pointed forward. All of that finds its fulfillment 
and fruition in Jesus. This is why John the Baptist, 
when he lays eyes on Jesus, can say, Behold the Lamb of God who 
takes away the sin of the world. Notice persons weren't scratching 
their heads saying, What's John talking about? They had been 
tutored by that system. They had been taught by those 
types to look for the one that would come to fulfill that. That's 
what Old Covenant worship in Israel and the ceremonial laws 
did. They prefigured Christ, His graces, 
actions, sufferings, and benefits. And as well, they partly held 
forth diverse instructions of moral duties. There was the sense 
where the ceremonial law separated the people of Israel from the 
pagan nations around them. Even in the ceremonies, when 
they were forbidden, for instance, to eat certain things, that had 
the moral aspect or the moral impact of separating them from 
the pagans that were about them and around them. But notice that 
these were temporary. The type does not continue when 
the substance comes. This is Paul's argument in Colossians 
chapter 2. We don't go to the type when 
the substance is present with us. I think I've illustrated 
this before. Sometimes when the kids come over and they bring 
my grandkids. I'm enjoying the grandkids and 
then the kids say, oh look at this picture of so-and-so. You 
can email me or text me the picture. I'm in the presence of the grandkids. I get to hug them, I get to kiss 
them, I get to play with them, I get to enjoy them. I don't 
want to look at a picture on your phone. I don't want the 
type. I don't want the shadow. I don't want the hint. I want 
the grandkid. That's Paul's point in Colossians 
2. These things were for a time. These things were for a season. 
They don't continue on. We're still not under those ceremonies 
because the fulfillment has come in Jesus. He has brought to fruition 
what those things typify. And so therefore it's not the 
case that we are to be brought under bondage to those ceremonies 
in a means or in a way by we think we're going to gain favor 
with God. And the Confession highlights 
that, all which ceremonial laws being appointed only to the time 
of Reformation. That's not the 17th century or 
the 16th century Reformation. I'm not talking about the Protestant 
Reformation there. That's just a little joke here. 
We see that as reformed people. Hey, we made it. That's not what 
they're talking about. It's a reference to the book 
of Hebrews. Appointed only to the time of reformation under 
Christ, the covenantal reformation, the inauguration of new covenant 
realities. Until the time of reformation 
are, by Jesus Christ, the true Messiah and only lawgiver, who 
was furnished with power from the Father for that end, abrogated 
and taken away. So you see, the Lord Jesus, when 
he inaugurates the new covenant in his blood, what happens to 
the old covenant? It is abrogated. It is taken 
away. So the ceremonial law connected to that old covenant is taken 
away as well. Now you might ask, well, is the 
moral law taken away? No, because remember the argument. 
The moral law isn't simply attached to the old covenant. The moral 
law is the revelation of who God is. It is hardwired upon 
man at creation. The moral law transcends whatever 
covenant is in place with God and man. The moral law abides. The moral law is perpetual. The 
moral law, as will be specified in paragraphs 5 to 7, does not 
cease, is not abrogated, is not done away with. But this Mosaic 
addenda vis-a-vis the ceremonial law, that's abrogated. That is taken away. Now, notice 
the other element of the Mosaic addenda, the judicial law. Paragraph 
four, to them also he gave sundry judicial laws, which expired 
together with the state of that people, not obliging any now 
by virtue of that institution, their general equity only being 
of moral use. Now there's a lot of debate concerning 
the judicial law in a movement called theonomy or Christian 
reconstruction. We simply don't have the time 
to deal with all of that. If you do have questions about 
that in that 10 minute window, again, Pastor Kim will be happy 
to answer those questions. But notice what it says concerning 
these sundry judicial laws, which, by the way, are revealed to us 
in the five books of Moses. Well, specifically in Exodus 
and Deuteronomy. There's others as well in Leviticus 
and Numbers. But Exodus and Deuteronomy primarily 
highlight what is the judicial law. They were laws to be carried 
out when the people of Israel lived in the promised land. They 
were laws to be carried out in the government of society. They 
defined the civil polity of Israel. In other words, this is how you 
conduct yourself as God's people. Now, each of these judicial laws 
can be traced back to the Decalogue or the moral law. In other words, 
when we get, say, to the case law or to the judicial law, that 
you must have a fence on top of your roof. It was a flat sort 
of roof, and persons would go up there for leisure. adult sunbathing, 
whatever they would do on the top of their roof. But you wanted 
a fence there so persons wouldn't fall off. Well, what do you think 
that is related to? It's related to the Sixth Commandment. 
You shall not murder. So these judicial laws have their 
taproots in the moral law of God Most High. And what I understand 
the confession to be saying is that these judicial laws tied 
up with the old covenant people Israel expired together with 
the state of that people, not obliging any now by virtue of 
that institution. In other words, by virtue of 
the theocratic nation of Israel. Because that's been dissolved, 
technically, these judicial laws are no longer a binding category 
upon God's people. Does that mean they're useless? 
Does that mean we throw them out? Does that mean we shouldn't 
learn from having a fence around our roof that we should put a 
fence around our swimming pool? Shouldn't we learn from the law 
of God as it was revealed to that civil polity? Shouldn't 
we glean from that societal experiment, if we could, or if we can? Shouldn't 
we learn how law should function and flesh out? Absolutely. And 
I think that's what the last statement highlights, their general 
equity only being of moral use. So if the law, for instance, 
says that you execute a rapist. I personally believe that we 
ought to learn from that, and we ought to pray. I don't say 
we go take guns and shoot people in Ottawa to make them do this, 
but this ought to be what Christians seek after, or something we pray 
after, or as we have the ability to write letters or to vote accordingly. There is a place and a use for 
these things highlighted here by the confession of faith. In 
substance, I agree with what John Gill wrote. He said, I cannot 
but be of opinion that a digest of civil laws might be made out 
of the Bible. the law of the Lord that is perfect, 
either as lying and express words in it, or to be deduced by the 
analogy of things and cases, and by just consequence, as would 
be sufficient for the government of any nation. And then there 
would be no need of so many law books. I love this. Persons think 
that when they look at the Old Testament law, it's so detailed 
and so full. 613. 613 laws. That's nothing. That's a day in the US Congress. 
Do you know how many laws are generated in the United States 
every year? How many laws in Canada? Do you 
realize you can't do anything without checking on high to make 
sure that you aren't breaching what the Canadian magistrate 
has said? 613. That's a walk in the park. That's 
small government. That's no bureaucracy. Well, 
probably a little bureaucracy, but nothing like the multi-tentacled 
sort of civil state that we have today. A return to those civil 
laws would be the very best thing that could ever befall a people, 
as far as I'm concerned. But listen to what Gil says, 
so it'd be a good thing. A digest of civil laws might 
be made out of the Bible. And then he says, and then there 
would be no need of so many law books, and I love this, nor of 
so many lawyers. That's legit, isn't it? And then 
he says, and perhaps there would be fewer lawsuits. Think about 
the laws concerning witnesses, the reality that if you said 
or accused someone before a civil judge, if it was found out that 
you were lying, you got the punishment that he would have got had he 
been guilty. That would make you think twice 
before going before a civil magistrate, in my estimation. Gill, however, 
goes on to say, we Christians, however, under whatsoever government 
we are, are directed to submit to every ordinance of man for 
the Lord's sake and for conscience sake, even to everyone that is 
not contrary to common sense and reason and to religion and 
consequence. Even Luther. Luther, at times, 
is thought to have been an antinomian. You can ask me about that in 
the 10-minute section. Why would Luther be considered 
an antinomian? That's a good question. Anyways, 
persons today believe, or some believe, that he was an antinomian. 
That means he was against the law. Here's what Luther said 
in no less of a place than his lectures on Galatians. He says, 
nor would it be a sin if the emperor used some of the civil 
laws of Moses. In fact, it would be a good idea 
if he did. Therefore, the sophists are in 
error when they imagine that after Christ, the civil laws 
of Moses are fatal to us. And I think a helpful discussion 
on this issue of the judicial law is found in Turretin. In 
the 26th question, he asks whether the judicial law was abrogated 
under the New Testament. He says, we make distinctions. 
You see, that was a Lenkic theology. That was the way you operated. 
There was a question and an answer. And in certain places, when the 
question is asked, Turretin answers, no. Or he answers, yes. Here, 
with reference to the judicial law, he says, we make distinctions. And it's the sort of distinctions 
that are made in paragraph four here. The judicial laws, as they 
govern the society of Israel, are not binding on us because 
that institution is over. But there are things that we 
learn and glean and we ought to seek to apply as a result 
of that. I mean, there are certain things 
that are just undoable in the judicial laws given to the people 
of Israel. Holy War, for instance. We cannot 
apply that. as New Covenant Christians. Can 
we learn something from it? I hope so. We ought not to make 
political and social and religious alliances with God-hating rebels. That's a good lesson we ought 
to take from the command to holy war. But regardless, this is 
what the confession states. The moral law abides, the ceremonial 
law abrogated, the judicial law expired, the general equity being 
of moral use. Now notice in the third place 
the universal obligation of the law of God. Paragraph five. The 
moral law does forever bind all, as well justify persons as others, 
believers and unbelievers. There is a universal application 
of the moral law of God. It wasn't simply given to Israel. It's not given simply to the 
new Israel or the church, but it binds all persons justified 
as others to the obedience thereof. And that not only in regard of 
the matter contained in it, but also in respect of the authority 
of God the creator who gave it. Now notice what it goes on to 
say. Neither does Christ and the gospel any way dissolve, 
but much strengthen this obligation. So it's not the case that we 
come to Christ and we say, oh, now I'm in Jesus. In the law, 
now I'm in Jesus, I have no regard for the law. Again, Turretin 
says, the law points us to the Lord Jesus, who justifies us 
freely by his grace through faith. Then Jesus points us back to 
the law in order to be a pattern or a rule of life for our sanctification. Of course the law has a place 
in the life of the believer. Of course the law ought to be 
applied with reference to unbelievers. It is simply ungodly for persons, 
Christians or not, to violate these ten words. That's the emphasis 
in paragraph five. There is a universal obligation 
upon men concerning the law of God. Now notice in the fourth 
place, the specific uses of the law, paragraphs six and seven. Note the negative statement. 
Although true believers be not under the law as a covenant of 
works to be thereby justified or condemned. Let's get that 
out of your head. You're not under the law as a 
covenant of works. This helps us with texts like 
Romans 6.14. You've heard this text before. 
We're not under law, we're under grace. Well, how do persons interpret 
that? Being not under law, does that 
mean we can commit adultery? We can commit theft? We can Sabbath 
break? We can dishonor lawful authority? 
We can have other gods? No, that's not what Paul means. 
Absolutely, positively not what Paul means. Paul never says, 
you're not under the law, so go live like the devil. Of course 
that's not what he means. We're not under the law, in that 
instance, as a covenant of works. We're not using the law in an 
unlawful way, seeking to gain favor with God. The law has shown 
us our sin. The law has demolished us. The 
law has pointed us to the blessed Savior Christ. We, by grace, 
have come to him. We have believed according to 
the power of the Holy Spirit. We have been forgiven of our 
sins. We have received the righteousness that avails with God. And now 
the law is the delight for those who are justified. freely by 
grace. And that's what the confession 
now specifies, the usefulness, the specific uses of the law 
of God as a rule of life. Notice the positive statement 
in this section. It says, yet it is of great use 
to them as well as to others. It's not only for the believer, 
but as to others, hence unbelievers. And how does it function for 
believers and unbelievers? It informs them of the will of 
God and their duty. That's a good thing. How do I 
know the will of God? I go sit up on Mount Sham and 
I chant? No, I read the Bible. How do 
I know the will of God? Do I open the fortune cookie 
and I go with whatever it said? No. Do I look for holy horseshoes? No, I do what Christians throughout 
the ages have done. I read the Bible and I learn 
from the law of God. As well, the law discovers the 
sinful pollutions of man's nature, heart, and lives, and helps us 
for examination, for conviction, for humiliation, for hatred of 
sin, and for a clear sight of our constant need of Jesus Christ. Doesn't the law function like 
that for you still today? Yes, it's a rule of life. Yes, 
it informs us concerning the will of God. Yes, it is something 
we by grace seek to pattern our lives after. But at the end of 
the day, doesn't that law cause you to say, praise God for the 
Lord Jesus. Praise God for the gospel. Praise 
God for the cross in which or by which I have redemption through 
his blood. The law should continually point 
us to the blessedness of the gospel. Notice it is a benefit 
for the regenerate, about the middle of the paragraph. It is 
likewise of use to the regenerate to restrain their corruptions, 
in that it forbids sin, And it's threatening, show what sin deserves 
and afflictions accompany sin. So there's a qualification there, 
although free from the curse of unalloyed rigor thereof. I think the idea is that as Christians, 
when we sin against God, there are consequences. There will 
be repercussions. There are afflictions. There 
are hardships. There are trials. Sin has its consequences. However, 
it's never going to be the case that we're crushed or broken 
under it because God the Lord has us in his covenant. Notice 
as well, it gives us promises. Promises of it likewise show 
them God's approbation of obedience and what blessings they may expect 
upon the performance thereof, though not as due to them by 
the law as a covenant of works. Just in case you forgot, Notice 
how conspicuous the confession is. They want to maintain categories. 
They want to maintain distinctions. Do not think for a moment that 
you did 100 good units today, so God's going to give you 100 
good units of blessing according to the law of the covenant of 
words. You see, that's not the way we 
enter into this stuff. That's not the way we function 
or conduct ourselves. The promises are held forth. 
to show them God's approbation of obedience and what blessings 
they may expect upon the performance thereof. in God's universe, when 
his people do the right thing, he blesses them. Isn't that the 
case? I mean, it's not a strict payment 
situation, as would be the covenant of words, but for the most part, 
you do what God says and blessings come your way. Not always. There 
are times when that isn't the case and there are exceptions 
to the rule, but as a general rule, when the people of God 
do what God calls them to do, Good things come their way. Now, 
good things aren't houses and boats and cars and beautiful 
children and all that sort of thing. It's peace with God. It's 
peace with man. It's doing those things which 
are pleasing in his sight. And then notice the last paragraph. I know we've run a little bit 
quickly through this, but I do want to leave some time. Notice 
in paragraph 7, neither are the aforementioned uses of the law 
contrary to the grace of the gospel, but do sweetly comply 
with it. The law and the gospel, if rightly 
understood and kept in their respective places, they're not 
against each other, they're in blessed harmony with one another. 
This use, the lawful use of the law, is not contrary to the grace 
of the gospel, but a lawful use of the law sweetly complies with 
the gospel. Again, the law points us to Christ. Christ points us back to the 
law. This is harmony. This is peace. This is closeness. This is goodness. And then it 
expounds on that or explains that, the spirit of Christ subduing 
and enabling the will of man to do that freely and cheerfully, 
which the will of God revealed in the law requireth to be done. So that whole thing we've seen 
in our readings in 1 John, the law of God is not a burden to 
the believer, there's a good test here. I think paragraph 
7 provides for us a good help. What is my view of the law? Do 
I say, oh, how I hate thy law. It is my burden all the day. 
If that's the case, we don't know the gospel. If that's the 
case, we have not been conquered by sovereign grace. Because those 
who, by sovereign grace, have come to know Jesus have heard 
Jesus say, if you love me, you'll keep my commandments. And you 
won't keep my commandments, you know, gritting and baring in 
a horrible way. You all know that, again, with 
your children. You tell them to do something. 
You know if they're in it or not. You know if their hearts 
are right or not. Go pick up this. Go do this. 
If they scowl at you, or they wriggle their eyes at you, or 
whatever they do at you, you know their heart's not in it. 
There's not a sweet compliance. There's not a free and a cheerful 
doing of what the parents revealed by their word requires to be 
done. Well, the same is true. A good 
test case could be made. for us when it comes to these 
things. What's our view of the law? Can we say with the psalmist, 
oh, how I love your law. It is my meditation all the day. 
Then we know that God and his gospel has been at work in our 
hearts. James Durham says, therefore, 
Christ was so far from destroying this law in its authority and 
Paul so far from making it void by the doctrine of faith that 
our Lord tells he came to fulfill it, Matthew 5.17. And Paul shows 
that his preaching of faith was to establish the law, Romans 
3.31, which truth being confirmed by them both in their practice 
and doctrine shows that the breach of the holy law of God is no 
less sinful to us now than it was to them before us. So in 
summary, when it comes to the moral law of God, we ought to 
understand it was given to Adam. It's codified, summarized, declared 
at Sinai. It is promised in Jeremiah 31 
as something that will be inscribed on the hearts of believers in 
the new covenant. And when we get to the New Covenant, we find 
that that is precisely the case. It is the same moral law of God 
that transcends whatever covenant arrangement is in place at the 
time. As well, we need to understand 
the threefold division of the law, the moral, the ceremonial, 
the judicial, and then the threefold use of the law. Now, the confession 
here doesn't put it In as neat a category as the one I think 
is a bit neater, not neat being better or good, but just a tighter 
category, is what has been historically called the threefold use of the 
law. The first is the civil use. The law of God is given to all 
men everywhere, and it serves to restrain, it serves as a hedge, 
it serves as a fence to sort of keep men in. And by that I 
don't mean like a prison, but to keep them from being as wicked 
and horrific as they could possibly be. The second is the pedagogical. The law serves as a tutor to 
show us our need for Christ. And then in the third place, 
the normative. Most of what we find in paragraph six concerning 
the believer is the normative use of the law. How do I use 
God's law tomorrow morning when I wake up? How do I use God's 
law Thursday when I go to work? How do I use God's law when I 
conduct myself as a redeemed Christian? So let us pray. Our Father, we thank you for 
these things. We thank you for the revelation 
of the law. And give us wisdom and grace 
to understand these things. And as I've said earlier, give 
us wisdom to apply these things. For certainly it does us no good 
if we know all the ins and outs of the law and divisions and 
uses and yet we are unholy and ungodly men and women. Grant 
us grace and the power of your Holy Spirit so that we may freely 
and cheerfully do what you and your law have revealed to us. 
And we pray through Christ the Lord. Amen.