Sermon Tone Analysis

LBCF 19.3-5

to fconvert himself, or to prepare himself thereunto.

( d , ; e ,

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 modern use.

The 1689 London Baptist Confession of Faith.

N. p. Print.

The moral law doth for ever 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 in the Gospel any way dissolve, but much strengthen this obligation.

The moral law doth for ever bind all, kas 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 lauthority of God the Creator, who gave it; nei-ther doth Christ in the Gospel any way dissolve, mbut much strengthen this obligation.

( k ; ,; lJam 2:10-11; m ; )

The 1689 London Baptist Confession of Faith.

N. p. Print.

The 1689 London Baptist Confession of Faith.

N. p. Print.

Survey of Scripture

so as a natural man, being altogether averse from that good, and dead in sin (,),

so as a natural man, being altogether averse from that good, eand dead in sin, is not able by his own strength

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 (; );

to fconvert himself, or to prepare himself thereunto.

(,

and partly holding forth divers instructions of moral duties, all which ceremonial laws being appointed only to the time of reformation (),

is not able by his own strength to convert himself, or to prepare himself thereunto.

are, by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end, abrogated and taken away (,; ,).

( f g ; h)

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 iequity only being of modern use.

( i1Co 9:8-10)

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 modern use ().

The 1689 London Baptist Confession of Faith.

N. p. Print.

The moral law doth for ever bind all, kas 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 lauthority of God the Creator, who gave it; nei-ther doth Christ in the Gospel any way dissolve, mbut much strengthen this obligation.

The moral law doth for ever 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 in the Gospel any way dissolve, but much strengthen this obligation (; )

( k l m ; )

What Does This Teach Us?

Note: This is rather close to the WCF, the WCF has a reference to Israel, as a church under age.

The ceremonial law was specific to the Old Covenant worship

The ceremonial law prescribed the rites and eternal ordinances which were to be observed by Israel in the external worship of God.

These ceremonies were chiefly designed to prefigure Christ, and lead them to the knowledge of the way of salvation through him.

1.

The ceremonial law respected the Jews in their ecclesiastical capacity, or as a Church, and prescribed the rites and carnal ordinances which were to be observed by them in the external worship of God.

These ceremonies were chiefly designed to prefigure Christ, and lead them to the knowledge of the way of salvation through him.—Reb.

x. 1.

This law is abrogated under the New Testament dispensation.

This appears—1.

From the nature of the law itself.

It was given to the Jews to separate them from the idolatrous rites of

This law is no longer necessary under the New Testament dispensation.

We know this [Robert Shaw.

The Reformed Faith]:

From the nature of the law itself.

It was given to the Jews to separate them from the idolatrous rites of other nations, and to preserve their religion uncorrupted.

But when the gospel was preached to all nations, and Jews and Gentiles were gathered into one body, under Christ, their Head, the wall of separation was taken down.—

other nations, and to preserve their religion uncorrupted.

But when the gospel was preached to all nations, and Jews and Gentiles were gathered into one body, under Christ, their Head, the wall of separation was taken down.—, .

2. Because these ceremonies were only figures of good things to come, imposed upon the Jews until the time of reformation, and were abrogated by Christ, in whom they were realised and substantiated—.

Because these ceremonies were given to the Israelites to typify and represent Christ and his death; and, since Christ has come, and has, by his death and satisfaction, accomplished all that they prefigured, these types must be abolished.—. 4. Because many of these rites were restricted to the temple of Jerusalem, and the temple being now destroyed, these rites must cease along with it.

5.

Because the apostles expressly taught, that the ceremonial law is abrogated under the Christian dispensation.—.

One chief design of the Epistle to the Hebrews is, to prove that this law must necessarily be annulled.—.

Because these ceremonies were only figures of good things to come, imposed upon the Jews until the time of reformation, and were abrogated by Christ, in whom they were realized and substantiated—.

Because these ceremonies were given to the Israelites to typify and represent Christ and his death; and, since Christ has come, and has, by his death and satisfaction, accomplished all that they prefigured, these types must be abolished.—.

Because many of these rites were restricted to the temple of Jerusalem, and the temple being now destroyed, these rites must cease along with it.

Because the apostles expressly taught, that the ceremonial law is abrogated under the Christian dispensation.—.

One chief design of the Epistle to the Hebrews is, to prove that this law must necessarily be annulled.— .

The judicial law respected the Jews in their political capacity

As a nation, consisting of those institutions which God prescribed to them for their civil government.

This law, as far as the Jewish polity was peculiar, has also been entirely abolished; but as far as it contains any statute founded in the law of nature common to all nations, it is still obligatory.

The moral law speaks of men and their relationship to their Creator, and to one another, it retains its authority under all dispensations.

In opposition to the Antinomians, who say that believers are released from the obligation of the moral law, our Confession teaches that this law is perpetually binding on justified persons, as well as others.

Believers are, indeed, delivered from this law in its covenant form; but they are still under it as a rule of life, in the hand of the Mediator, being "not without law to God, but under the law to Christ."—.

Christ, in the most solemn and explicit manner, declared, that he "came not to destroy the law, but to fulfil it."

- .

He fulfilled it, as a covenant, by his own perfect obedience, and his most grievous sufferings in the room of his people; and its heavenly precepts he has enforced upon their minds, by the most cogent motives, as a perfect rule of duty.

The gospel, instead of weakening the obligation of the law, confirms and strengthens its authority, and enforces obedience to its precepts by the strongest motives: "Do we make void the law through faith?

God forbid; nay,

we establish the law."—.

Although the moral law is to believers divested of its covenant form, it remains immutably the same, in regard both to its matter and its authority.

And as the law was binding on the first man as a rule of life, antecedent to any covenant-transaction between God and him, we may easily understand that the law may be entirely divested of its covenant form, while it continues in full force as a rule of moral conduct.

Robert Shaw.

The Reformed Faith.

N. p. Print.