Chapter XIX: Of the Law of God. De Lege Dei.

Of the Law of God. De Lege Dei.
I. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.
[1586] I. Deus Adamo legem dedit ut foedus operum, quo cum illum ipsum tum posteros ejus omnes, ad obedientiam personalem, integram, exquisitam simul et perpetuam obligavit, pollicitus vitam si observarent, violatoribus autem mortem interminatus; eundemque potentia et viribus imbuit, quibus par esset illam observando. [1587] II. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon mount Sinai in ten commandments, and written in two tables; [1588] the first four commandments containing our duty towards God, and the other six our duty to man. [1589] II. Lex ista post lapsum non desiit esse justitiæ regula perfectissima; quo etiam nomine a Deo est in monte Sinai tradita, tabulis duabus descripta, decem præceptis comprehensa; [1590] quorum quatuor prima officium nostrum erga Deum, sex autem reliqua nostrum erga homines officium complectuntur. [1591] III. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws, containing several typical ordinances, III. Præter autem hanc legem, quæ moralis vulgo audit, visum est Deo ut populo Israelitico tanquam Ecclesiæ minorenni leges daret ceremoniales instituta typica multifaria

partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; [1592] and partly holding forth divers instructions of moral duties. [1593] All which ceremonial laws are now abrogated under the New Testament. [1594] continentes; partim de cultu, Christi gratias, actiones, perpessiones ac beneficia præfigurantia; [1595] partim autem de moralibus officiis institutiones varias exhibentia.
[1596] Quæ leges ceremoniales omnes hodie sub novo instrumento sunt abrogatæ. [1597] IV. To them also, as a body politic, he gave sundry judicial laws, which expired together with the state of that people, not obliging any other, now, further than the general equity thereof may require. [1598] IV. Iisdem etiam tanquam corpori politico leges multas dedit judiciales, quæ una cum istius populi politeia expirarunt, nullos hodie alios obligantes supra quod generalis et communis earum æquitas postularit. [1599]
V. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; [1600] 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. [1601] Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation. [1602] V. Lex moralis omnes tam justificatos quam alios quosvis perpetuo ligat ad obedientiam illi exhibendam; [1603] neque id quidem solummodo vi materiæ quæ in illa continetur, verum etiam virtute authoritatis eandem constituentis creatoris Dei; [1604] neque sane hoc ejus vinculum in evangelio ulla ratione dissolvit Christus, verum idem plurimum confirmavit. [1605] VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; [1606] yet is it 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 VI. Quamvis vere fideles non sint sub lege tanquam sub operum foedere, unde aut justificari possint aut condemnari: [1607] est tamen ea illis non minus quam aliis vehementer utilis, ut quæ quum sit vitæ norma, illos voluntatem divinam suumque officium

duty, it directs and binds them to walk accordingly; [1608] discovering also the sinful pollutions of their nature, hearts, and lives; [1609] so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; [1610] together with a clearer sight of the need they have of Christ, and the perfection of his obedience. [1611] It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin;
[1612] 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 thereof threatened in the law. [1613] The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof; [1614] although not as due to them by the law as a covenant of words: [1615] so as a 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. [1616] edocendo dirigit simul et obligat ad consentanee ambulandum; [1617] ipsisque patere facit naturæ, cordis, vitæque suæ nefaria inquinamenta:
[1618] adeo ut ad illam semet exigentes, cum peccati ulterius convinci, pro eodem humiliari, ac ejusdem odio inflammari possint; [1619] tum vero etiam ut perspicere possint evidentius quam plane necessarius eis Christus, quamque perfecta sit ejusdem obedientia. [1620] Verum ulterius etiam regenitis ea utilis esse possit, in quantum nempe corruptiones eorum peccata prohibendo coërcet, [1621] graviter autem interminando indicat tum quid vel eorum peccata commeruerint, tum etiam quas ea propter in hac vita afflictiones expectare possint, utcunque ab earum maledictione, quam lex minatur, liberentur. [1622] Quinetiam promissiones ejus demonstrant iis obedientia Deo quam accepta sit et approbata; quasque illa præstita benedictiones [1623] (licet non tanquam lege debitas ex operum foedere) [1624] possint illi expectare. Adeo ut quod quis bonum præstet invitante lege, a malo autem abhorreat lege deterritus, nullo prorsus argumento sit, eum sub lege esse, non vero sub gratia constitutum. [1625]

VII. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: [1626] 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. [1627] VII. Neque interim Legis usus isti iam memorati, Evangelii gratiæ adversantur, sed cum eadem conspirant suaviter, [1628] voluntatem humanam ita subjugante ac imbuente Christi Spiritu, ut idem illud præstare valeat spontanee ac alacriter, quod ab illa exigit voluntas Dei in lege sua revelata. [1629]