Post by Donna KuppPost by Pastor DaveNot only that, but the Bible says that the Mosaic Law
was also nailed to the cross.
Therefore, you would agree that the Mosaic Law is
no longer in effect, correct?
Dear Reader,
I refer you to the original post in this thread and todays
post: ALL SCRIPTURE IS PROFITABLE.
Donna Kupp
The Two Parts of the Word of God: Law & Gospel
by Theodore Beza (1519-1605)
The following article by Theodore Beza was taken from chapter four
(sections 22-30) of his book The Christian Faith, translated into
english by James Clark (Focus Christian Ministries Trust, East Essex
England, 1992). This book was a "best seller" during the Protestant
Reformation, and appeared in 1558 under the original title of
Confession De Foi Du Chretien. The current modern edition contains no
copyright notice, therefore it is assumed that the articles contained
within it may be freely distributed. The electronic edition of this
book was scanned and edited by Shane Rosenthal for Reformation Ink.
Original pagination has been retained for purposes of reference.
Original title appears below.
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That which we call The Word of God: Its two parts -- the Law and the
Gospel
On this subject we call the "Word of God" (for we know well that the
Eternal Son of God is also so named) the canonical books of the Old
and New Testament; for they proceed from the mouth of God Himself.
We divide this Word into two principal parts or kinds: the one is
called the "Law", the other the "Gospel". For, all the rest can be
gathered under the one or the other of these two headings.
What we call Law (when it is distinguished from Gospel and is taken
for one of the two parts of the Word) is a doctrine whose seed is
written by nature in our hearts. However, so that we may have a more
exact knowledge, it was written by God on two Tables and is briefly
comprehended in ten commandments. In these He sets out for us the
obedience and perfect righteousness which we owe to His majesty and
our neighbours. This on contrasting terms: either perpetual life, if
we perfectly keep the Law without omitting a single point, or eternal
death, if we do not completely fulfil the contents of each commandment
(Deut. 30:15-20; James 2:10).
What we call the Gospel ("Good News") is a doctrine which is not at
all in us by nature, but which is revealed from Heaven (Matt 16:17;
John 1:13), and totally surpasses natural knowledge. By it God
testifies to us that it is His purpose to save us freely by His only
Son (Rom. 3:20-22), provided that, by faith, we embrace Him as our
only wisdom, righteousness, sanctification and redemption (1 Cor
1:30). By it, I say, the Lord testifies to us all these things, and
even does it in such a manner that at the same time he renews our
persons in a powerful way so that we may embrace the benefits which
are offered to us (1 Cor 2:4).
The similarities and the differences between the Law and the Gospel
We must pay great attention to these things. For, with good reason, we
can say that ignorance of this distinction between Law and Gospel is
one of the principle sources of the abuses which corrupted and still
corrupt Christianity.
The majority of men, blinded by the just judgement of God, have indeed
never seriously considered what curse the Law subjects us to, nor why
it has been ordained by God. And, as for the Gospel, they have nearly
always thought that it was nothing other than a second Law, more
perfect than the first. From this has come the erroneous distinction
between precept and advice; there has followed, little by little, the
total ruin of the benefit of Jesus Christ.
Now, we must besides consider these things. The Law and the Gospel
have in common that they are both from the one true God, always
consistent with Himself (Heb. 1:1-2). We must not therefore think that
the Gospel abolishes the essence of the Law. On the contrary, the Law
establishes the essence of the Gospel (Rom 10:2-4); this is what we
shall explain a little further on. For both set before us the same God
and the essence of the same righteousness (Rom 3:31), which resides in
perfect love to God and our neighbour. But there is a great difference
in these points which we shall touch on, and especially concerning the
means of obtaining this righteousness.
For, in the first place, as we alluded to before, the Law is natural
to man. God has engraven it in his heart from creation (Rom 1:32;
2:14,15). When, a long time afterwards, God made and exhibited the two
Tables of the Law, this was not to make a new law, but only to restore
our first knowledge of the natural law which, because of the
corruption of sin, was little by little becoming obliterated from the
heart of man (Rom 7:8-9). But the gospel is a supernatural doctrine
which our nature would never have been able to imagine nor able to
approve without a special grace of God (1 Cor. 1:23; 2:14). But, the
Lord has revealed it, firstly to Adam shortly after his sin, as Moses
declares (Gen 3:15), afterwards to the patriarchs and the prophets in
increasing degrees as seemed good to Him (Rom 1:2; Luke 1:55,70),
until the day in which He manifested Jesus Christ in Person. It is He
who has clearly announced and accomplished all that is contained in
the Gospel (John 15:15; 6:38). This Gospel God still reveals today and
will reveal it until the end of the world by the preaching instituted
in His Church (John 17:18; Matt 28:20; 2 Cor. 5:20).
In the second place, the Law lays bare to us the majesty and justice
of God (Heb. 12:18-21). The Gospel sets forth this same justice to us,
but there it is pacified and satisfied by the mercy manifested in
Christ (Heb. 12:22- 24).
In the third place, the Law sends us to ourselves in order to
accomplish the righteousness which it commands us, that is to say, the
perfect obedience to its commandments, which is necessary in order to
escape guilt. That is why it shows us our curse and subjects us to it,
as the Apostle declares (Rom 3:20; Gal 3:10-12). But the gospel
teaches us where we shall find what we do not have and, having found
it, how we shall be able to enjoy it. That is why it delivers us from
the curse of the Law (Rom 3:21,22; Gal 3:13,14). In conclusion, the
Law pronounces us blessed when we accomplish it without omitting
anything; the Gospel promises us salvation when we believe, that is to
say, when, by faith, we take hold of Jesus Christ who has everything
which we lack, and still more that we need. Now, these two terms -- to
do what the Law commands, or to believe what God offers us in Jesus
Christ -- are two things which are not only very difficult but totally
impossible to our corrupt nature. This latter, as St Paul says, cannot
even perceive what is of God (2 Cor. 3:5; Phil 1:29). That is why it
is necessary to add a fourth difference between the Law and the
Gospel.
Thus, the fourth difference between the Law and the Gospel is that the
Law, by itself, can only show us, and make us see, our evil more
exceedingly, and aggravate our condemnation; not through any fault of
its own (for it is good and holy), but because our corrupt nature
burns for sin the more it is reproved and threatened, as St. Paul has
declared through his own example (Rom 7:7-14). But the Gospel not only
shows us the remedy against the curse of the law, but it is at the
same time accompanied by the power of the Holy Spirit who regenerates
us and changes us (as we have said above); for He creates in us the
instrument and sole means of applying to us this remedy (Acts
26:17,18).
In order to speak even more clearly, let us expound these words
"letter" and "spirit" which some have taken in the wrong sense. I say,
therefore, that the Gospel is not "letter", that is to say, only a
dead doctrine which sets before us in their bareness and simplicity (I
do not say those things which it is fitting for us to do -- for that
is the office of the Law) the things which it is necessary for us to
believe: that salvation is promised freely in Jesus Christ to those
who believe; but it is "spirit", that is to say, a powerful means full
of efficacy from the Holy Spirit, and He uses it to create in us the
power to believe the things which He teaches us, that is to say, to
embrace free salvation in Jesus Christ. It is thus that the Law
itself, which kills us and damns us in ourselves, justifies us and
saves us in Jesus Christ, taken hold of by faith (Rom 3:31).
This is the reason why I have said that the Law and the Gospel are not
contrary in that which concerns the essence of the righteousness with
which we must be clothed in order to be accepted before God and to
participate in eternal life; but they are contrary with regard to the
means of having this righteousness. For the Law justly seeks in us
this righteousness; it has no regard to what we can do but to what we
ought to do (Gal 3:12). Man, indeed, by his own fault alone, has made
himself unable to pay; nevertheless, he does not cease to be a debtor
even if he is unable to pay. And consequently, the Law does us no
wrong in demanding from us that which we owe, although we cannot pay
it. But the Gospel, softening this righteous rigour as with the honey
of God's mercy, teaches us to pay by Him who has made Himself our
Surety, who has put Himself, I say, in our place and paid our debt, as
principal debtor, and to the last farthing (Col. 2:13,14). So that the
rigour of the Law which made us tremble in ourselves and struck us
down completely, now confirms us and accepts us in Jesus Christ. For,
since eternal life is due to those who have obeyed the Law perfectly,
and Jesus Christ has fulfilled all righteousness in the name of those
who should believe in Him and take hold of Him by faith (1 Cor. 1:30;
Phil. 3:9), it follows that, even according to the rigour of the Law,
salvation cannot fail those who, by faith, have become united and
incorporated with Jesus Christ.
For what ends the Holy Spirit uses the preaching of the Law
Having carefully understood this distinction of the two parts of the
Word of God, the Law and the Gospel, it is easy to understand how and
to what end the Holy Spirit uses the preaching of the one and the
other in the Church. For there is no doubt that He employs them for
the purpose for which they have been established.
We are then all so blind, whilst our corruption reigns in us, that we
are ignorant even of our ignorance (John 9:41) and, not ceasing to
smother the little light of knowledge which has been left to us so as
to render ourselves inexcusable (Rom. 1:20,21; 2:1), we are pleased
about that which ought to displease us most. It is necessary, before
all things, that God, all good and full of pity, makes us know clearly
the cursed pit in which we are. He could do it no better than by
informing us, by the declaration of His Law, what we ought necessarily
to be. Thus, blackness can never be better known than in being placed
beside white (Rom. 3:20; 7:13).
This is why God begins with the preaching of the Law. In it alone we
can see what we ought to be; and yet we cannot fulfil a single point
of it. In it alone, we can see how near we are to our damnation,
unless there comes to us some very strong and sure remedy.
And indeed, the stupidity which has reigned in the world at an times
and reigns now more than ever, shows clearly how necessary it is that
God begins at this point in order to draw us to Himself: by making us
know what great and certain danger those are in who think least of it.
The fact is, the Law was not given to justify us (for if this were so,
Jesus Christ would have died in vain, as St. Paul says; Gal 2:21;
3:18-21), but, on the contrary, to condemn us, and to show us the hell
which is opened wide to swallow us, to annihilate and totally abase
our pride, in making the multitude of our sins pass before our eyes
and showing us the wrath of God which is revealed from Heaven against
us (Rom 1:18; 4:15; Gal 3:10,12). However, for a long time men have
been blind and senseless. Not only do they seek their salvation in
that which condemns them wholly or in part, that is to say, in their
works, instead of running to Jesus Christ by faith, the only remedy
against all that they can be justly accused of before God; but, what
is more, they do not cease to add law upon law to their conscience,
that is to say, condemnation upon condemnation, as if the Law of God
did not condemn them enough (Gal 4:9,10; 5:1; Col. 2:8,16-23). It is
like a prisoner to whom the prison door would be opened, but who,
turning away from a freedom which he does not understand, goes away
and voluntarily locks himself in a prison which is even more secure.
There then is the first use of the preaching of the Law; to make known
our innumerable faults so that in ourselves we begin to be miserable
and greatly humble ourselves; in short, to beget in us the first
degree of repentance which is called 'contrition of heart'; this
produces a full and open confession toward the Lord. For he who does
not know that he is sick will never come to the physician. 'Mere are
none more unfit to receive the light of salvation than those who think
they see clearly by themselves, through lack of understanding how
thick is the darkness in which they are born; so great that they must
come out of it. On the contrary, they have always made it thicker from
then on, and have not ceased to rush on willingly in it (John 9:41).
The other part of the Word of God called "Gospel": Its authority, why,
how and for what end it was written
After the Law comes the Gospel, the use and necessity of which cannot
be better understood than by noting the following points:
Firstly, even as there is only one Saviour (Matt 1:21; Acts 4:12; 1
Tim 2:5), there is also only one doctrine of salvation which is called
Gospel, that is to say, Good News (Rom 1:16). It was fully announced
and declared to the world by Jesus Christ (John 15:15) and the
Apostles (John 17:8; 2 Cor. 5:19,20), and faithfully recorded by the
Evangelists (Eph. 2:20; 1 Pet 1:25) so as to prevent the wiles and
craftiness of Satan who, without this, would have more easily put
forward to men his dreams under the name of the gospel; however, he
has not entirely failed to do so, by the just vengeance of God who has
been provoked to anger against the men who, in their accustomed
manner, have always preferred darkness to light. And when we say that
the Apostles and Evangelists have faithfully recorded all the doctrine
of the Gospel, we understand three points:
1. They have truly added nothing of their own as far as the substance
of the doctrine is concerned (Col. 1:28; 2 Tim 3:16,17), but they have
obeyed with precision and simplicity what the Lord had said to them:
"Go, preach all that I have commanded you" (Matt 28:20); and St. Paul,
in writing to the Corinthians, confesses that he does so (1 Cor.
11:23).
2. They have omitted nothing of that which is necessary to salvation.
For, otherwise, they would have been disloyal to their commission
which is not possible. And we see also St. Paul (Acts 20:27; Gal 1:9)
and St. Peter (1 Pet 1:25) testify how conscientious they have been
and how particular in this area (John 15:15; 16:13). That is why St.
Jerome, writing on this subject, says, Chatter and babbling must not
be believed without the authority of Holy Scripture." And St.
Augustine says even more clearly, "It is true that the Lord Jesus did
many things which have not all been written down; for the Evangelist
himself testifies that Jesus Christ said and did much that has not
been written down. But God has chosen to have written down those
things which are sufficient for the salvation of those who believe.
(John 20 :30- 31)
3. What they have written, is written in such a way that the most
uncultured and most ignorant in the world, if it is only held out to
them, can learn there what is necessary for their salvation (1 Cor.
1:26,27). For otherwise, why would the Gospel have been put in written
form in a language which everyone was then able to understand (1 Cor.
14:6-40), and even in the most familiar and popular manner of speaking
which it had been possible to choose (1 Cor. 2:1). That is why St.
Paul said that if the Gospel was hidden, it was hidden to those who
were perishing and whose mind the god of this world had blinded, that
is to say, the unbelievers (2 Cor. 4:3). And, indeed, the experience
of all times has shown that God has not called the most wise and most
learned, but, on the contrary, mostly of the most ignorant of the
world (Is 29:14; Luke 10:21; 1 Cor. 1:26,27; 3:18); so far from the
truth is it, that He wished to hide or cover His doctrine so that it
should be understood by no-one.
We draw, then, two conclusions from this discourse which are very
useful to what we are discussing:
The first is, that it is not necessary to reckon as Gospel anything
which men have added to the Word of God written, that is to say, the
doctrine contained in the books of the Old and New Testament; but that
all additions are merely superstitions and a corruption of the only
true Gospel of our Lord (Matt 15:9); St. Paul, has also spoken of this
(Gal 1:8-9; 2 Tim 3:16,17). And St. Jerome wrote on this subject,
"What is said without the authority of Holy Scripture is also easily
set aside, as has been said."
The second conclusion is that those who say that it only belongs to
certain persons to read Scripture, and who, for this reason, do not
want it to be translated into the common language, for fear that
simple women and other people may read it (Rom 1:14; Gal 3:28; Matt
11:28), are the true antichrists, and instruments of Satan (Matt
23:13); they are afraid that their abuses be discovered by the coming
of the light.
The manner in which the Gospel includes, in substance, the books of
the Old Testament
Moreover, by this word Gospel we are far from meaning what is commonly
called such, i.e., certain extracts which are disconnected without
reason, neither discourses from the books of the four Evangelists or
from the Epistles of St. Paul. On the contrary, we understand under
this word Gospel, not only all of the New Testament but also all that
has been promised or predicted in the Old Testament on the subject of
Jesus Christ (Acts 26:22-23; 28:23 John 5:39; Rom 1:2).
For, as we have already said, the Gospel is the only means by which
from the beginning of the world, God has always saved His elect (Heb.
13:8; Acts 4:12). That is why, as Moses declares (Gen 3:15), God began
to announce it to the world from the sin of Adam, although it was
manifested and preached clearly, a long time afterwards, by Jesus
Christ Himself in Person, and by His Apostles (Rom 1: 1-6; 16:25, 26).
Thus, to summarize, we call Gospel the Good News which, from the
beginning, and by His grace and mercy alone, God has announced to His
Church: those who, by faith, embrace Jesus Christ shall partake of
eternal life in Him (Rom 3:21, 22; John 6:40).
How what we say about the authority of the written Word must be
understood: Why it is necessary that it be translated into all
languages
When we say that the Gospel, written and recorded in the manner which
God has given us, is the sole ordinary means which God uses to save
men (that is why this Word is called The Word of Life and of
reconciliation; John 6:68; Acts 5:20; Phil 2:16); we do not stop at
the syllables, nor at the paper and ink, nor at a Gospel hung by the
neck, or pronounced only as the charmers pronounce their charms, nor
at a well patterned book, or worshipped with incense or other
fineries. Let us never displease God by approving such sorceries and
sacrileges.
But, in the first place, we close the door to all these fantastic
notions which the Devil has made use of, in all times, to corrupt men.
And then, we hear the Gospel well and duly preached and expounded, so
as to better understand the substance of it (Rom 10:8; 1 Pet 1:25), to
put it in the heart where, by faith, it can produce the fruits of true
repentance (Matt 13:23; Acts 16:14). The Apostles show this clearly.
When Jesus Christ sent them out, He did not say to them, "Go, read the
Gospel in an unknown tongue, and worship the book in which it is
written." but He said to them, "Go and preach the Gospel to every
creature." (Matt 28:19). 1 leave aside the remonstrances that St. Paul
makes to the Corinthians when he speaks of the abuse that those
committed in taking pleasure in hearing foreign languages ring out in
the Church of God, without any prophet to explain what was said (1
Cor. 14). But how shall anyone believe without having heard, seeing
that faith comes from what is heard, as St. Paul says (Rom 10:17)? And
how shall anyone hear it when, far from being duly expounded, it is
chanted in an unknown language (1 Cor. 14:9, 16-28)? How also shall
anyone be established in the holy and true doctrine, comforted amid so
many and various temptations, warned to resist false doctrines (Rom
15:4; 2 Tim 3:16), without meditating night and day in the Word of God
(Ps. 1:2), and examining carefully the passages of Holy Scripture
(Acts 17:11; John 5:39). Thus has it always been done in the Church,
until the Devil, through the just punishment of God, removed this
light to bring in his darkness, without anyone perceiving it. St.
Peter is a witness for this, when writing to all believers, he
commends the diligence with which they should take heed to hear the
word of the prophets (2 Pet 1: 19,20). For he knew that the word which
the Lord had said to him, "Feed my sheep." (John 21:15-17), must be
heard from the preaching of the Word of Life. St. Paul, also,
expounded the same thing and practised it (Acts 20:27,28).
However, we do not say that it is permitted to everyone to be a
teacher in the Church, and to expound the Holy Scriptures; for this
office belongs, as we shall soon say more fully, to those who are
called and lawfully ordained to do it (Rom. 10:15). But we say that
everyone must read the Scriptures, and have the knowledge of them to
confirm what has been expounded well in the Church, and to reject the
false doctrine of false pastors. We say that the reading of the Holy
Scriptures, -- adding what is necessary, i.e. the pure preaching and
exposition of them: it is for this that teachers and pastors are
ordained in the Church (1 Cor. 4:2; 2 Cor. 5:19,20), and not to re-
sacrifice Jesus Christ (Heb. 10:18) or to howl in a language unknown
to the people (1 Cor. 14:28) --, is far from committing heresy; on the
contrary, there is no other means of extirpating heresies (2 Tim.
3:15-17). And whoever prevents the reading of the Scriptures takes
away, at the same time, from the poor people the only means of
consolation (Rom. 15:4) and salvation (Luke 1:77; Acts 13:26; Eph.
1:13).
How the Holy Spirit uses the external preaching of the gospel to
create faith in the heart of the elect, and to harden the reprobate
In the same way as the external preaching of the Gospel is an odour of
death for the rebels who harden themselves, so is it an odour of life
for the children of God (2 Cor. 2:15,16). Not that this force and
power to save resides in the sound of the word, or that it comes from
the energy of him who preaches (1 Cor. 3:7-8). But the Holy Spirit,
whose office we are describing, uses this external preaching as a pipe
or channel; He comes then to pierce to the depth of the soul, as the
apostle says (Heb. 4:12; 1 Pet 1:23), so as to give by His grace and
goodness alone, understanding to the children of God that they may be
able to perceive and comprehend this high mystery of their salvation
through Jesus Christ (Acts 16:14; Eph. 1: 18,19). Then, He also
corrects their judgement so that they approve, with wisdom from God,
what sense and reason used to think was folly (1 Cor. 2:6-16).
Moreover he corrects and changes their will so that, with ardent
affection, they embrace and receive the sole remedy which is offered
in Jesus Christ (Phil. 1:29; Acts 13:48) against the despair into
which, without this, the preaching of the Law would necessarily bring
them (Eph. 2:1,4,5).
This then is how the Holy Spirit, by the preaching of the Gospel,
heals the wound which the preaching of the Law has uncovered and made
worse (Rom. 6:14). This, I say, is how the Holy Spirit, by the
preaching of the Gospel, creates in us the gift of faith which comes,
at the same time, to take hold of an that is necessary for salvation
in Jesus Christ; this is what we have shown above.
The other fruit of the preaching of the law, once the preaching of the
gospel has effectually done its work
Among the effects that Jesus Christ produces when He dwells in us, we
have shown, and this is not the least, that He creates in us a pure
heart (Ps. 51:10) to know (Jer. 24:7), to will and to do what is of
God (Phil 2:13); previously we were slaves in sin (Rom 6:22), enemies
of God (Eph. 2:12), incapable even of thinking anything good (2 Cor.
3:5).
Thus, when our disposition has been changed, the preaching of the Law
begins also to change its effect in us, such that instead of
terrifying us, it consoles us (1 John 2:17; 2 Pet 1: 10,11); instead
of showing us how near our damnation is, it serves us as a guide to
teach us the good works (Jer. 31:33; Rom 7:22) in which God has
purposed we shall walk (Eph. 2:10); finally, instead of being an
unpleasant and unbearable yoke, it becomes pleasant and light to us
(Matt 11:30). There remains with us only one regret: that of not being
able to obey it perfectly, as we wish to do, on account of the remnant
of our corruption which battles against the Spirit (Rom 7:22,23). But
all this regret does not drive us to despair, but rather drives us to
pray ardently to our Father who strengthens us more and more (Rom
8:23-26). Faith, which is the testimony of the Spirit of God crying in
our hearts (Rom 8:15), indeed assures us that the curse of the Law has
been blotted out by the blood of Jesus Christ to whom it unites us
(Rom 8:1); moreover, the same faith also assures us that the Spirit
shall conquer, however long He tarries (Rom 6:14), and even death
shall be the means of our victory (John 5:24; 1 Cor. 15:26,54; Heb
2:14). Thus is brought to completion in us, by degrees, the remainder
of true repentance, which comes from true conversion; it begins with
contrition, or feeling of sin, and progresses by amendment of all that
is in the man, visible and invisible (1 Thes. 5:23).
That is also why we conclude that this leads every true penitent to
confess his fault before him whom it concerns, that is to say, before
those who have been offended, and even before the whole assembly of
the Church, if that is necessary. This confession must be accompanied,
according to the measure in which this is possible, with restitution
and satisfaction towards one's neighbour, for, without this,
repentance can only be feigned and counterfeit. Thus, it is easy to
see that we do not reject, but, on the contrary, require as necessary
to salvation the true confession which has been ordained of God.
Nevertheless, we have no desire to torment consciences by auricular
confession (as it is called), which men have invented, in place of
true confession and repentance, nor to establish towards God any other
satisfaction than the sole satisfaction of Jesus Christ.
The second means which the Holy Spirit uses to enable us to enjoy
Jesus Christ, and why the Lord has never been content solely with the
preaching of His word.
We have said that the Sacraments are the other means, the other
instrument by which the Holy Spirit applies to us all that is
necessary for our salvation. But, since by this word is generally
understood all the signs by which any sacred and spiritual thing is
declared to us, it is necessary, first of an, to limit the meaning of
the word.
Therefore, we must understand that our God, who is perfectly merciful,
in using our very poor and miserable nature as a means to better
manifest His goodness and long suffering, has not been content to
simply make known to us and to show us, as it were from a distance,
the means by which it has pleased Him to save us. Nevertheless, even
in this, He uses incomprehensible gentleness and compassion in
informing us of His will through men similar to ourselves (Deut.
18:15; Phil 2:7; 2 Cor. 5:19,20), and, what is more, stammers, so to
speak, with us as nurses do with their little children (1 'Mess 2:7).
But, in addition, to crown His infinite goodness, He has willed to add
to the preaching of His Word certain actions which are designed to
compel the most uneducated and stubborn in the world to believe more
and more that God is not mocking them in offering them eternal life by
this most wondrous means -- the death of His own Son. Thus, by such
signs and actions, all their senses are driven to consent to the
doctrine of the Gospel, as if they were already fully enjoying the
salvation which is promised to them. In the same way, we see (if it is
proper to make a comparison between affairs in the world and the
incomprehensible goodness of God) that, when judicially the possession
or ownership of something is awarded to us, certain ceremonies and
actions will be used in the act of taking possession or in the
execution of a warrant, to assure us and to testify to others that
such and such belongs to us. Even in our civil affairs, although a
lawyer has signed a contract and appended the name of the witnesses,
in addition to all this, the seal of the office where the contract was
drawn up will be affixed, so as to render the contract more valid and
authentic (Rom 4:11).
Thus, from the beginning, our Lord God was not content with announcing
to Adam the grace by which He had purposed to save His Church through
His Son; He willed to add thereto sacrifices, as living figures of the
future sacrifice of Jesus Christ, to strengthen the faith of the
children of God in the redemption which they were awaiting (Heb.
11:4). Then afterwards, renewing this covenant of grace and of mercy
to Abraham, He added thereto the Sacrament of circumcision (Gen
17:10,11). Finally, at the time of Moses, He added thereto the
Sacrament of the Passover Lamb and many other ceremonies (Ex. 12);
these were Sacraments representing to them what Jesus Christ would
accomplish in His time, that is to say, all the mystery of their
salvation: the Apostle declares this amply in the Epistle to the
Hebrews.
But when the time appointed by God arrived, Jesus Christ, by His
coming, put an end to all that which had prefigured His coming. He put
an end to the shadows and Old Testament Sacraments and brought to the
world another greater clarity so that, henceforth, men might worship
God with more pure and spiritual service, as approaching more. closely
the nature of God who is Spirit (John 4:21-25). However, having still
regard to our frail and dull nature, He thought well to add some
Sacraments and external signs to the preaching of this eternal Word,
to better nourish and support our faith. For, although Jesus Christ
has already acquitted us by His death, yet, while we are below, we
possess the Heavenly Kingdom only by hope (Rom 8:24; 1 Cor. 13:9); it
is needful that we be supported to grow in this and persevere to the
end (Eph. 4:15).
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connect them I get a lot of junk mail).
ÿÿÿ
http://homepage.mac.com/shanerosenthal/reformationink/tblawgospel.htm