The Confession on Lawful Oaths and Vows

The Christian must guard his tongue. Not only is it a little rudder that steers a large vessel (cf. James) and a little fire that can set a mighty blaze, but our use of it reflects our integrity. Our Lord insisted that we be plain in speech and keepers of our word. God is the ultimate promise-keeper and we are called to be like him in this as in every other way.

Be careful in the making of vows. They are important words, not to be taken lightly or indifferently. When a vow is made, be dependable to fulfill it. Know that God hears your vows and will keep accounts. At all times when you take a vow think that you are promising to God, for in essence you actually are.

Tomorrow: The secular authorities.

Of Lawful Oaths and Vows, XXII:7

No man may vow to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he has no promise of ability from God. In which respects, popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.

A vow may not be taken to commit a sin. God does not honor a pledge to rebel against him and his word. Nor is it lawful to vow to do anything that would stand in the way of legitimate obedience to God.

The Confession here takes on the specific case of monastic vows--those vows of celibacy, poverty, and obedience that were routinely required of all entering the monastic life, whether a life of contemplation or a life of service. According to the Westminster divines, such vows were based on the mistaken idea that one could attain a higher degree of sanctification through such pursuits. Instead, these vows are "superstitious and sinful snares," wrong-headed obligations that no Christian should undertake. Of course, it doesn't help that such vows were taken in the context of a theology that the divines believed to be anti-scriptural.

Tomorrow: Oaths and vows wrapped up.

Of Lawful Oaths and Vows, XXII:6

It is not to be made to any creature, but to God alone: and, that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want, whereby we more strictly bind ourselves to necessary duties: or, to other things, so far and so long as they may fitly conduce thereunto.

We make our oaths and vows to God alone, for only God has the knowledge and the power to ascertain the truth of our promises and to see justice done in the end. No vow is to be coerced--indeed, the best way to think of a vow is as a means toward doing that which we ought to do anyway.

Tomorrow: Unlawful oaths and vows.

Of Lawful Oaths and Vows, XXII:5

A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.

The context in which I best know the word "promissory" is that of "promissory note," those nasty red-on-white slips of paper contained in the boardgame "Life." I avoided them like the plague. I'd sooner go to the Poorhouse on the board than take any of those things. The very idea of all that interest due was galling.

So when the Confession likens vows and promissory oaths, I see red-on-white. A warning sign. This is a thing not to be undertaken lightly. Basically, one should treat a vow as an IOU. If you have any integrity at all regarding your monetary debts, apply that integrity to the words you speak when you make a promise.

Tomorrow: More on the character of oaths and vows.

Of Lawful Oaths and Vows, XXII:4

An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin; but in any thing not sinful, being taken, it binds to performance, although to a man's own hurt. Nor is it to be violated, although made to heretics, or infidels.

Humans have a remarkable capacity for making a word say something other than its simple meaning. Here the Confession exhorts us to speak plainly and not to create a hedge with our words or leave loopholes against a future need of escape.

Whatever is sinful cannot bind, so an oath taken to do a sinful thing has no validity. Still, exercise caution, for again the Confession warns that a valid vow is binding even to the detriment of the one vowing. And it must be kept--there is no use saying that my vow was made to an unbeliever and therefore I am not obligated to keep my word. The Christian's integrity should be unimpeachable.

Tomorrow: How does an oath work out?

Of Lawful Oaths and Vows, XXII:3

Whosoever takes an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by oath to any thing but what is good and just, and what he believes so to be, and what he is able and resolved to perform.

Many times in everyday speech we use the language of oaths and vows, but in an unserious manner. We "swear upon a stack of Bibles" or "upon my mother's grave" as unliteral protestations of sincerity. This is emblematic with our casual regard for speech. The Scriptures, on the other hand, call us to weigh our words, warning that some day we will be held to account for even the least of our utterances. More so, then, with the things we vow. Accordingly, the Confession calls us to swear to nothing except that which we are convinced is the truth and is "good and just," and to avoid vowing to do anything beyond our capacity or willingness to do.

Perhaps if we had a better cognizance of the importance of our words before God we would be more careful in the spending of them. No greater example of godly behavior in this regard is our Lord. Search the gospels--you will not find a single irrelevant or inconsequential word fall from his lips.

Tomorrow: The character of lawful oaths.

Of Lawful Oaths and Vows, XXII:2

The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath is warranted by the Word of God, under the new testament as well as under the old; so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken.

From time to time it is appropriate to take a vow or make an oath. When one does so, however, one ought only to invoke the name of God, and then only with an attitude of reverence and respect and certainly not flippantly. One needs carefully to consider what one is saying or promising. God does not take such vows lightly, particularly when his name is involved. Such is serious business.

Tomorrow: The solemnity of lawful oaths.

Of Lawful Oaths and Vows, XXII:1

A lawful oath is part of religious worship, wherein, upon just occasion, the person swearing solemnly calls God to witness what he asserts, or promises, and to judge him according to the truth or falsehood of what he swears.

Recall that in the previous chapter religious oaths and vows were included as elements of biblical worship. This probably sounds strange to 21st century Christian ears because we typically do not make vows in the context of church very often. There are some notable exceptions. In the PCA, of which I am a member, we ask new members to take a membership vow before the assembed congregation. Newly ordained officers and newly installed pastors also make vows pertinent to their new duties, responsibilities, and privileges.

All of which is to say--there are occasions in the Christian life, especially the corporate life of the local church, in which solemn statements are made before God and the assembled body of Christ. We are always mindful that simplicity is best, for our Lord told us to let our "yes" be "yes" and our "no" be "no."

Recall also the parallel between such oaths and vows and the biblical pattern of covenant. Essentially a vow is a little covenant. Blessings and curses are attendant upon the keeping and breaking of such little covenants.

Tomorrow: The proper form of an oath or vow.

The Confession on Worship

As is so often the case, we think we know better than God how things should be done. And we think that anything we offer him ought to be acceptable. In this way, we repeat the problems of Genesis 3 and 4.

Only God has the right to determine how he shall be approached, how he shall be worshipped. He has told us in his word what he accepts with pleasure and what is abominable to him. If we truly desire to serve and please him we should harken to his word and obey it.

Prayer is frequently neglected today. The emphasis placed upon prayer by the Confession in this chapter should cause us to reconsider the matter and repent where we've been lax or negligent. But neither should we ignore all the other elements of proper worship.

The Confession's plain speech regarding the Sabbath almost sounds like a foreign language in our ears. A return to Sabbath-keeping would revolutionize the American evangelical church. Without true revival, alas, I do not see such a radical reordering of our priorities in the offing. Here is where we must call each other to constant reformation.

Tomorrow: Introduction to religious oaths.

Of Religious Worship, and the Sabbath Day, XXI:8

This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe a holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up, the whole time, in the public and private exercises of His worship, and in the duties of necessity and mercy.

In a day when men have grown accustomed either to think of each day as being exactly like another, or in this culture considering the weekend "my" time, the concept described here is exceptionally foreign to us. Rationalizations and excuses abound even among those who acknowledge the validity of setting aside one day in seven for the worship and service of God.

How to keep the Sabbath holy:

1. Start with preparation of the heart. Do not approach the day begrudgingly, out of a sense of burdensome obligation. Think on it with joy, anticipating the priviliges and delights of fellowship with God and his people and the opportunity to spend dedicated time hearing, reading, and discussing his word.

2. Take care of mundane business ahead of time. Try to get your work done during the work week so that you have time on Saturday to attend to all the other things that need doing, leaving Sunday free for its divinely-ordained purposes.

3. On Sunday, rest. Rest from all your own works, words, and thoughts about your worldly employment and recreations. Leave the cares of this world behind and look ahead to a glimpse of what eternity will bring. Start preparing for the life to come. Invest, in other words, in your future.

4. Occupy the whole time on Sunday in the worship of God, both publically as in the assembly of the saints, and privately at home with family and self, and in the accomplishment of such works of mercy and necessity as befits a servant of God, remembering how our Lord used the Sabbath for doing good. Such is not to be undertaken legalistically or with a sense of obtaining merit, but out of due gratitude and thanksgiving to the God who made us and saved us.

For most of us, such a reordering of priorities and mindsets will be revolutionary. Unbelieving family, friends, neighbors, and co-workers (and especially bosses) will not understand and will harbor bemusement, scorn, or ridicule, and sometimes threats.

Tomorrow: Summarizing the Confession on worship.

Of Religious Worship, and the Sabbath Day, XXI:7

As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment binding all men in all ages, He has particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord's Day, and is to be continued to the end of the world, as the Christian Sabbath.

It is right that an appropriate portion of time be set aside regularly for the worship of God, for such is the duty of creatures toward their Creator, particularly when the Creator is of such perfect character as is the God who has revealed himself in Scripture and taken on human nature in the person of Jesus Christ.

The commandment to set aside one day in seven is a "positive, moral, and perpetual commandment," a creation ordinance that was established in the very earliest days (Genesis 2:2-3). Because it was given at the beginning to the progenitor of all men it binds "all men in all ages." It is not merely a ceremonial law or a civil law given to ancient Israel.

God particularly appointed one day in seven (but not explicitly "the seventh day") for a Sabbath, to be kept holy to him. This began as the final day of the week as humans conventionally mark time, but since Christ's resurrection it has legitimately been changed to the first day of the week. This first day was known in New Testament days as the Lord's Day and was the occasion of the gathering together of the body of Christ in worship and fellowship. Creation is the great fundamental fact in religion, whether natural or revealed; Christ's resurrection is the great central fact of Christianity. The Sabbath is a monument or memorial to both of these. It is to be observed perpetually. The consummation of human history will see the permanent establishment of God's Sabbath as fulfilled and perfectly observed.

The Sabbath of God has a twofold purpose: It provides a proper rest from labor and the little necessary details of life, and a suitable "tithe" of time and attention to the worship of God.

Tomorrow: The practicalities of Sabbath-keeping.

Of Religious Worship, and the Sabbath Day, XXI:6

Neither prayer, nor any other part of religious worship, is now, under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by himself; so, more solemnly in the public assemblies, which are not carelessly or willfully to be neglected, or forsaken, when God, by His Word or providence, calls thereunto.

No part of true worship of God is tied unto or made more acceptable by the place in which it occurs (unlike the Old Testament situation, in which worship was tightly bound to the tabernacle, and then to the temple) or the direction to which it is offered. We do not need to go to a sacred grove or shrine and we do not need to face east or west or wherever when we worship. Instead, as our Lord told the Samaritan woman (John 4), God is worshipped everywhere in spirit and in truth.

One aspect of worship that I believe is sorely neglected in contemporary American evangelical Protestantism is daily family worship. Whatever this might look like practically, it is beyond doubt that faithful obedience in this area would produce a rich spiritual harvest. A regular home diet of Scripture, corporate prayer, and praise given unto God would result in strong Christians. Supplemented by one's own secret (private) devotions this is certainly a recipe for growth in grace and truth.

But such cannot, despite the undeniable benefits, replace worship in the public assembly of the church, which we are specifically commanded not to neglect. God has called us to this; we dare not discount or dismiss his will. There are many things the church does poorly, even wrongly, but she is still the church.

Tomorrow: Consideration of the Sabbath.

Of Religious Worship, and the Sabbath Day, XXI:5

The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the Word, in obedience unto God, with understanding, faith and reverence, singing of psalms with grace in the heart; as also, the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: beside religious oaths, vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner.

Recall in our discussion of the first paragraph of this chapter we briefly touched on a concept known as the "regulative principle of worship." This principle reserves to God the right to determine how he is to be worshipped. He has set boundaries, revealing them to men in his written word. Accordingly, worship may not properly be offered by men in any way not prescribed by Scripture. There are differences of opinion as to exactly what those boundaries encompass.

Here the Confession lays out several additional elements of biblical worship, having already dedicated some discussion to prayer. These other elements include:

1. Reading the Scriptures with godly fear, and...

2. Sound preaching and conscionable hearing of the word of God. Notice the pride of place that these first two elements enjoy. It has been said that "true worship cannot altogether perish where there is yet faithful preaching of the word." Yet it does not suffice simply to listen to the word properly preached. That hearing must be "conscionable" and produce obedience, understanding, faith, and reverance.

3. The singing of psalms. No mention is made here of hymns or spiritual songs, to round out the three types of music mentioned by the apostle Paul. Puritanism was known for its allegiance to psalm-singing. It is not unreasonable to think that the divines intended by this statement to limit congregational singing to metrical psalms. On the other hand, there is much value in a well-constructed hymn or song that exalts God and biblical teaching.

4. The due administration and worthy receiving of the sacraments. Much more will be said on this subject in the three upcoming chapters devoted to the sacraments (of which there are two in Christianity according to the Reformed faith). We pause here only to note that the sacraments are not optional in biblical worship.

5. Religious oath, vows, solemn fasting, and thanksgivings upon special occasions. The subject of oaths and vows will be taken up in our discussion of chapter XXII. The contemporary American church is not particularly known for its observance of fasts. Giving up stuff goes against the grain of American nature. It also has whiffs of legalism (which, in other contexts, is not offensive to American Protestants) and Roman Catholic asceticism. It seems to us to be just a bit fanatical. But that the practice is eminently biblical cannot be denied.

The Larger Catechism adds church discipline and receiving offerings for the maintenance of the ministry to this list. The former has its own chapter (again, forthcoming).

Tomorrow: Specific worship practices.

Of Religious Worship, and the Sabbath Day, XXI:4

Prayer is to be made for things lawful; and for all sorts of men living, or that shall live hereafter: but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

Here the Confession expands on its treatment of prayer with four additional statements.

1. We may legitimately pray for lawful things, that is, for things of which God approves or which God commands. We acknowledge him as the source of all good things, our salvation as well as certain material needs. We recognize him as the reigning sovereign, that he has all things in his hand. Implied here is a prohibition against praying for unlawful things. For instance, we may certainly not pray that God would assist us to commit a crime or that we would escape the just penalty for our misdeeds.

2. Prayers may be made on behalf of all sorts of living men. Any one of our contemporaries is a fit subject for prayer. We may also pray for posterity. The church has a future; it is certainly right to pray for that.

3. However, prayers should not be made on behalf of the dead, for their eternal fate is already sealed. We can do nothing to enhance the current blissful state of the dead in Christ and nothing to improve the lot of those paying the penalty for their own sins apart from Christ.

4. Also, we are not to pray for anyone who is known to have committed "the sin unto death." The reference here is to 1 John 5:6-7, which is a difficult verse to interpret. What may be in mind here is the man who has consciously and finally rejected the gospel, which is one common way of looking at the so-called blasphemy against the Spirit. But in this life it is very hard to tell when any one person is so hardened that he or she will never come to Christ--history is full of persons beyond all human help whom God has graciously rescued. Since none of us can read the heart of another with complete confidence and accuracy the charitable thing may be to persevere in prayer for him. I believe I would rather face God having prayed "too much" than too little.

Tomorrow: The other elements of biblical worship

Of Religious Worship, and the Sabbath Day, XXI:3

Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men: and, that it may be accepted, it is to be made in the name of the Son, by the help of His Spirit, according to His will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.

God requires prayer with thanksgiving of all men, but only that prayer that is offered according to God's commandments is acceptable. We discussed this briefly yesterday. Proverbs 28:9 states, "If one turns away his ear from hearing the law, even his prayer is an abomination." In the mouths of the disobedient even prayer is an affront to God.

In order that prayer may be accepted, it is

1. to be made in the name of the Son, again invoking the idea of a necessary mediator. Notice the use of triune components.

2. by the help of God's Spirit (Romans 8:26-27).

3. according to God's will, knowing what you are saying, with the proper attitude of reverence and humility, believing in the importance of what you are doing, in faith (for all things apart from faith are sin), with love, and with perseverance.

4. if spoken aloud, in a known tongue. At the time, this was directed against the use of Latin in worship services, because the average congregant did not understand Latin. It is interesting to meditate on the potential application of this instruction to the phenomenon of glossolalia seen in some churches today.

The Confession does not here take up the subject of the content of our prayers. The divines undoubtedly discouraged the use of rote or repetitive prayers, but it is legitimate for Christians to use the Lord's Prayer as a model ("Pray in this manner," our Lord said) and even as part of community worship. Paul adds further instruction as to the content of prayers in 1 Timothy 2:1-2.

Tomorrow: More words on prayer.

Of Religious Worship, and the Sabbath Day, XXI:2

Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him alone; not to angels, saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.

Worship may properly be given only to God; specifically, the Triune God of the Bible. All others are imposters.

Worship may not be given to angels (compare Revelation 22:8-9), saints, or any other creature.

Since the fall of man, worship requires a Mediator. Sinful man may not approach a holy God. The prayers of the unrighteous are not heard apart from One who stands in their stead. Christ is the only mediator between God and men (1 Timothy 2:5). Accordingly, no one may worship God or pray to him apart from Christ.

It is politically incorrect to say so, but this section of the Confession excludes "worship" by non-Christians; by Christians appealing to human intermediaries (e.g., Roman Catholics), and by Christians failing to name Jesus Christ as mediator or attempting to come to the Father apart from the Son. Recall the example of the Pharisee in Luke 18. Under such circumstances, attempts at worship and prayer can be useless.

Tomorrow: On prayer.

Of Religious Worship, and the Sabbath Day, XXI:1

The light of nature shows that there is a God, who has lordship and sovereignty over all, is good, and does good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture.

According to natural or general revelation, there is a God, a good and beneficent God, who is Lord and sovereign over all things. This is plain to men who have no excuse when they deny it (Romans 1). Men, as creatures, are obliged to worship and serve this God. But general revelation by itself cannot instruct men how they ought to worship God.

When first confronted with the idea that God alone may determine and direct his worship, many people are perplexed. They see worship as their gift to God, so it seems natural that whatever they decide to offer God will accept. But this is not so. God institutes acceptable worship. He determines how men are to approach him; he does not leave this to men's choices. Religious behavior is limited by his revealed will, which is special revelation or the written Word. Improper worship is defined by men's imaginations and designs as well as the suggestions of Satan, who ever delights to make men stumble and insult God. Worhsip may not, then, be given in any way not prescribed by Scripture. This is called the regulative principle.

There are several examples in Scripture of worship given that God did not accept. Cain's offering (Genesis 4) was unacceptable in God's eyes, but what Abel did was pleasing to God. Nadeb and Abihu (Leviticus 10:1-2) paid a heavy price for innovation in worship.

In other parts of this chapter of the Confession we will examine the proper elements of worship, so I will not expand on these now.

Men of conscience, in attempting to do what is right, have had conflicting ideas about what constitutes true and false worship. On one hand, some have thought that true worship consists of doing only that which God has expressly commanded and false worship is everything else. On the other hand, some maintain that true worship is that which is commanded plus anything not expressly forbidden. The latter definition is broader than the first. Paul gives us some guidance and a warning at the end of Colossians 2--watch out for man-made regulations that have superficial wisdom but are ultimately "self-made religion."

Visible representations of God may never be used in worship, either directly or as guides or aids. Biblical Christianity conscientiously avoids pictures and statues regardless of the traditions of men.

Tomorrow: The proper object of our worship.

The Confession on Christian Liberty

The biblical Christian walks a line between legalism and antinomianism. Christ has indeed set us free. We are free from bondage to sin and we are free from the curse of the law. As previously set forth, however, the law does not just disappear--instead of being a taskmaster and judge it becomes a guide. What we have been set free to do is serve God and serve the body of Christ. Accordingly, we are bound, but by God to enjoy him and to do the works he has prepared for us to do. This the greatest freedom of all, to be human as God has intended for us to be. Christ has not released us to wild abandon. We do not sin that grace may increase all the more.

It must constantly be borne in mind that we are beholden to God alone and not the rules of men, including the rules we make for ourselves. But we must also be mindful of lawful authority.

Tomorrow: How to worship God.

Of Christian Liberty, and Liberty of Conscience, XX:4

And because the powers which God has ordained, and the liberty which Christ has purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretence of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ has established in the Church, they may lawfully be called to account.

Since God has both created the human conscience and establishes lawful authorities, they are intended to work together, not against one another. For example, the established authorities write laws against unrighteous acts (theft, murder, rape) and create incentives for right behavior. These are aids to conscience. Likewise, the conscience of lawmakers guides them in the creation of just laws.

When the Confession states that the Christian may not oppose lawful powers or their lawful exercise, the emphasis is upon "lawful." An authority that attempts to coerce a Christian against what God has said is not acting legitimately. It is right always to obey God rather than men (Acts 4:18-20, 5:27-29).

However, if church or state authorities make a legitimate demand upon an individual, that individual is duty-bound to obey. Failure to do so justly makes him subject to ecclesiastical or civil penalties.

Tomorrow: A summary on liberty.

Of Christian Liberty, and Liberty of Conscience, XX:3

They who, upon pretence of Christian liberty, do practise any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our life.

Christian liberty provides no excuse for sin. It is an abuse to "practice any sin, or cherish any lust" using liberty in Christ as a basis for such. Instead, the proper end of Christian liberty is serving God without fear, "in holiness and righteousness." This extends to serving the body of Christ, in which the needs of one's brother or sister should trump any exercise of liberty (see Romans 14).

Tomorrow: The relationship of individual conscience and established authorities.

Of Christian Liberty, and Liberty of Conscience, XX:2

God alone is Lord of the conscience, and has left it free from the doctrines and commandments of men, which are, in any thing, contrary to His Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

No one or nothing else besides God may bind the human conscience. In the long history of religion there has been no dearth of attempts to tell men and women what they must do in order to please God or be faithful practioners of the faith. Lists of dos and don'ts are legion.

Many have gone along with such extra-biblical requirements to get along in the communities of which they have been part. But this is wrong. The Christian is duty-bound to resist unlawful attempts to bind the conscience. To go along with such is itself sin, for it puts another in the place of God.

No one in the leadership of the church has the right to insist on "absolute and blind obedience." Good leadership must exercise particular care not to transgress in this way. In fact, it is legitimate to challenge leadership when it attempts to assert such demands for obedience.

Tomorrow: The abuse of liberty.

Of Christian Liberty, and Liberty of Conscience, XX:1b

The liberty which Christ has purchased for believers under the Gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

Liberty is neither license nor autonomy. As Christians, we do not have an absolute liberty to do as we choose no matter what, but a regulated liberty to obey God without hindrance from man. We are freed from usurped, unlawful authority in order that we might serve the only legitimate authority (God) and perform our duties to one another.

The believer under the old covenant certainly enjoyed a greater degree of freedom than any unbeliever, but this freedom is broader still under the new covenant. No longer are we subject to the ceremonial law. We are also afforded a "greater boldness of access" to God and enjoy a more full communication of God's Spirit.

Tomorrow: The liberty of the Christian's conscience.

Of Christian Liberty, and Liberty of Conscience, XX:1a

The liberty which Christ has purchased for believers under the Gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

The Confession starts its discussion of Christian liberty--an important topic to take up immediately after the law--with a mouthful of a paragraph. I won't try to dissect all of this today.

"If the Son sets you free, you will be free indeed" (John 8:36). Also, "for freedom Christ has set us free," said Paul in his exhortation to the Galatians against a return to bondage under the law (5:1). So one of the benefits Christ has purchased for us in our redemption is liberty or freedom. But freedom from what? Liberty to do what? The Confession mentions several consequences of our liberation by and in Christ:

1. We are made free from the guilt of sin. Our guilt has been removed. We are therefore no longer condemned, having been delivered out from under the curse of the law.

2. We have also been delivered from "this present evil world," meaning all the corruption of sin and especially from slavery to Satan and sin. The prince of this world (meaning the corrupt world system) no longer has mastery over us.

3. We are set free from the evil consequences of sin, in particular the sting of death and the victory that the grave once claimed over us. We still experience physical death but we no longer have to fear it and we have the great Christian hope of the bodily resurrection.

4. We no longer have to face eternal damnation.

5. Finally, we have been set free in our relationship to God. No longer does he meet us in his wrath but in his adopting love. We enjoy free access to him (whereas before we were separated and at enmity with him) and we are enabled to obey him out of love and gratitude and not out of a slavish fear of retribution.

Tomorrow: The largesse of the new covenant.

A Summary on the Law of God

Evangelical Protestants typically manifest an allergy regarding the law of God (while Lutherans get downright apoplectic, but enough about that). It makes them itchy to think the gospel of grace can have anything to do with observance of the law. Aren't we free from all that? Saved by grace, not by works?

Certainly. It cannot be said frequently enough that the basis for our salvation in Christ is not our righteousness or our works but his. Nevertheless, we must remember what was said in our discussion of good works. We who are in Christ are the workmanship of God, created in Christ Jesus for good works. And what better works are there than obedience to God's commandments? One could say we are saved by grace through faith apart from works so that we might do the works of God.

Christ has set us free to obey. Furthermore, the Spirit of Christ has enabled and empowered us to obey. And by our obedience we adorn the gospel.

Tomorrow: Liberty in Christ.

Of the Law of God, XIX:7

Neither are the forementioned 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, requires to be done.

Again, the Confession is at pains to assert the absence of conflict between the gospel of grace and a right, biblical attitude toward God's law. Remember that both grace and law originate from God--how can they be at war with one another? We who have the mind of Christ--whose love was to do the will of the Father and to fulfill all righteousness--must surely follow in the footsteps of Christ our example. But we are not left to do this on our own. Christ by his Spirit "subdues and enables" our wills so that we obey most freely and cheerfully. That we so often fail to do so testifies to the residual effects of sin, a reality we have already acknowledged.

"Oh that my ways may be steadfast in keeping your statutes! Then I shall not be put to shame, having my eyes fixed on all your commandments." (Psalm 119:5-6; the entire psalm extols the law of God and commends it to us)

Tomorrow: The Confession summarized as to the law.

Of the Law of God, XIX:6

Although true believers are not under the law, as a covenant of works, to be thereby justified, or condemned; 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 duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, 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 shew 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. The promises of it, in like manner, shew them God's approbation of obedience, and what blessings they may expect upon the performance thereof: although not as due to them by the law as a covenant of works. So as, a man's doing good, and refraining from evil, because the law encourages to the one, and deters from the other, is no evidence of his being under the law; and not under grace.

This is an important paragraph in this chapter, for it elucidates the reasons why a Christian should care about God's law. We have already established that the moral portion of the law persists even though the ceremonial and most of the civil aspects of it have expired, having been fulfilled in Christ and therefore abrogated. We have further taken pains to establish that Christians are saved by grace and not by works (see previous chapters). So the Confession's argument here merits close attention.

The paragraph starts with an affirmation of the believer's freedom from the law as his basis of justification before God. It then proceeds to enumerate all the benefits observance of the law grants to the believer:

1. The law is a rule, or standard of measurement, of life. It reflects God's holy character. It tells us what he thinks about important moral issues. We ought not to discount God's opinion about anything.

2. The law has a peculiar talent for exposing sin. When we compare ourselves to its standards we find much in us that is unworthy. It shows us just how far short of the mark we fall. Accordingly, it throws us back on our dire need for Christ and makes us appreciate him all the more, both for himself and for how he supplies all our needs.

3. The law actually acts as a curb on sin. When we are tempted and become mindful of the law we have at least a mental check on our sinful impulses. In some cases, remembering what God has said we ought or ought not to do will suffice to bring about our obedience.

4. The law reminds us there are penalities to be paid for disobedience. Here we do not exclusively consider spiritual penalties. Sin has a way of wreaking havoc in the here and now. At the very least we are to be mindful of the civil penalities for violating man-made laws that have their counterparts in God's law. But we should not disregard thoughts of how God will punish the sins of the unregenerate and think on what we have been spared (through no credit to ourselves).

5. Recall that God's explication of the law showed the consequences of disobedience--the curses--but also the outworkings of obedience--the blessings. God does reward those who are faithful to him, to keep his word. This is one way we demonstrate our love to God. This is no little thing.

6. No one should charge a Christian who is mindful of the law and strives to be obedient to it as living under law and not under grace. Perhaps it is a fine line to tread between godly obedience and legalism, but the Christian who knows he has been saved purely by grace should be able to pick out the path. Those of us who criticize fellow Christians for being too scrupulous should find cause in this attitude to examine our own hearts and patterns of life.

Tomorrow: The harmony of the law and the gospel of grace.

Of the Law of God, XIX:5

The moral law forever binds 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 does Christ, in the Gospel, any way dissolve, but much strengthen this obligation.

Has Christ released us from the burden of the law? Have we not been set free by the gospel of grace? Yes, of course. The law no longer has the power to condemn. We who are in Christ are justified not by our works but by God's grace. We have a righteousness that is extra nos, outside of us, an "alien" righteousness imputed to us by God, which righteousness we were in dire need of because our own righteousnesses are like filthy rags.

Yet although we are no longer bound by the law, to keep it as necessary for life, we are still guided by it and are expected to conform our lives to it. Remember that the law is holy. It reflects the character of God. It was given to man by God's authority. None of that has been repealed. Indeed, now that we are new creatures in Christ and the power of sin over us has been broken, we are better able to keep the law than we were in our unregenerate state. Furthermore, out of gratitude and thankfulness to God for so great a salvation we obey him. We who love him keep his commandments.

Tomorrow: The uses of the law in the life of the Christian.

Of the Law of God, XIX:4

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.

The ancient nation-state of Israel was unique in human history. It is the only government God directly constituted. The civil laws designed for Israel apply only to that body. Accordingly, they are no longer binding on men. However, because they originated from a brilliant legal mind who knows humans better than they know themselves, there is much to be learned from these laws. The principles contained therein provide an excellent basis for any human society.

Tomorrow: The permanence of the moral law.

Of the Law of God, XIX:3

Besides 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, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly, holding forth diverse instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.

In this paragraph the Confession takes up the second category of the law, that pertaining to the cultic (in its formal sense) practices of ancient Israel. That entity was God's "church under age," meaning that Israel had not realized the full revelation of God's covenant of salvation. Instead, he gave her "typical ordinances." Here the word "typical" does not mean usual or common; rather, it refers to "type" or "symbol." The ceremonial ordinances were given to prefigure or illustrate Christ; they symbolized him and his work. Like a signpost pointing toward a desired destination, the ceremonial law points us to Christ. This is brought out most clearly in the epistle to the Hebrews. Indeed, one should take a close look at Hebrews 9:1-14 and 10:1-4. Christ has fulfilled in his person the ceremonial law. His once-for-all sacrifice does away with the need for the old cultus. Here we should recall the significance of the tearing of the temple curtain at the moment of Christ's death--God declared the way to his presence was then fully open, there being no more barrier between God and men because Christ had completely fulfilled God's requirements.

While the ceremonial law has been abrogated, the moral law remains. Persons who attempt to object to the persistance of the moral law by pointing toward "hypocrites" who do not also uphold the ceremonial law show themselves to be ignorant of this distinction. Another distinction regarding the law is yet to come.

Tomorrow: The civil law of Israel.

Of the Law of God, XIX:2

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: the first four commandments containing our duty towards God; and the other six, our duty to man.

Despite the fall of man--Adam's failure to abide by the original covenant of works--the law remains a perfect rule of righteousness. There was never anything wrong with the law. It was, and is, the revealed expression of God's will and a reflection of God's character.

On Mount Sinai, God reiterated the law to Moses in summary form as ten commandments. The first four are laws relating to man's duty toward God. The latter six commandments are laws relating to man's duty to his fellow man. Our Lord summarized this summary during his earthly ministry. Recorded in Matthew 22:37-40, he said, "You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets."

This law is still in effect.

Persons desiring a more complete treatment of the ten commandments from the perspective of Westminster may consult the Catechisms.

Tomorrow: The ceremonial law of Israel.

Of the Law of God, XIX:1

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.

What qualifies God to make the rules about morals? This probably sounds like a very strange question. Recall our description of God's character, to be found all the way back in chapter II. God is moral perfection. Everything about him is good. What is right, what is moral is the way God is. Who better, then, to set the standards? Furthermore, God is Creator. As such, he has absolute rights over his creatures and may give them any guidance he chooses. Happily he is not capricious or arbitrary. His law, because it reflects his character, is the best guide for his creatures.

The Confession begins its discussion of the law of God by referring back to the concept of covenant, previously addressed in chapter VII. Paragraph 2 of that chapter reads as follows: "The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience." Originally, then, the law of God was intended to be man's rule for life. God expected man to keep it perfectly. And God gave it to Adam as man's representative or federal head--all of his posterity was and is bound by it just as he was. As originally created, Adam was capable of keeping it.

I find that Christians are often conflicted about their relationship to the law of God. Many think it irrelevant because we are now under grace instead of under law. But as we will see in our further discussion of this chapter there remains a role for God's law in the life of the Christian.

Tomorrow: The law after Adam.