(6) It is a fact that Christ did not give new laws, but only new motives for keeping the moral precepts more or less clearly known to Jews and Gentiles, by making it a prominent doctrine, that love is due to God and to men in general, even to our enemies, and that intentions are of greater moral importance than outward acts.
(7) The characteristic of the doctrine of Christ does not consist in new laws given, but rather in the forgiveness offered for past transgressions, and in the guidance of the Holy Spirit promised to his true disciples. The authority of this Holy Spirit is described in the Gospel of John, and in the Epistle to the Romans, as superior to the let ter of the law. Whosoever is filled with this Spirit is not under the law, although Ile fulfills the holy aim and intention of the law. The true disciple of Christ, if asked, Why did you not kill such or such a person? cannot answer, Because it is written, 'Thou shalt do no murdcr.' Chris tians feel that they are filled with a spirit which prevents them from desiring the commission of crimes.
(8) It is very surprising that the clear percep tion of the true source of the law, which was fulfilled even by its abrogation, could have been so effectually obscured as is done by the doc trine current in the religious world concerning the abolition of its civil and ceremonial, and the estab lishment of its moral precePts. The whole aim and scope of the Mosaical legislation have been established as much as the aim of temporary police regulations, enacted in order to meet the emergencies of a commonwealth during a period of rebellion, is established and fulfilled by him who restores perfect peace and public tran quillity, although the natural consequence of this peace is, that those regulations cease to be in force. On the other hand, although the Christian, who is under the guidance of a spirit leading him into all truth, cannot be led by this spirit to the commission of any crime contrary to the moral precepts of Aloses, it cannot be said, that by not committing murder and adultery, he obeys the Alosaical law, any more than that he obeys the injunctions of the Code Napoleon, in these par ticular instances.
4. Various Meanings Of. Some think that by /aws, precepts, or commandnzents, in the books of Moses, is meant the moral law; by statutes, the ceremonial, and that by judg ments the judicial laws are signified; but this observation will not always hold. It is certain, that by law, commandment, precept, statute, and judgment, used in this signification, is often meant one and the same thing. (z) The name law, or commandment, may denote a thing as the will of a superior; statute, represents it as ordained and established by high authority; judgment repre sents it as full of wisdom, and as the standard by which God will judge men. (2) Those pas sages of Scripture which require any good qual ity in us, or good work to be performed by us, are the law in a strict sense (John i:t7). (3) The ten commandments are called the law, or commandment; nay., sometimes the last six are so called (James ii.ir, Rev, xxii:t4; Rom. ii: 25, and vii :7, 8, xiii :8). (4) The commandment of loving one another, is old, as it was contained in the moral law ever since the creation; and it IS TICW, as enjoined afresh by our Savior, as ex emplified in his life, and enforced with the ncw motive of his dying love (John ii:7, 8, and xiii: 14). (5) The whole constitution cif the covenant between God and the Hebrews, and the rites of worship thereto belonging are called a "law," or "law of ordinances," and a "carnal command ment:" as, by the authority of God, so many rites, especially relating to carnal sacrifices, wash ings, and the like, were therein required (Eph.
ii :15; Hcb. x:t ; vii:t6). (6) The five books of Moses are called "the law," as they abound with the requirements and prohibitions of God (Mal. iv:4; Matt. v:17); and, for the same reason, the Old Testament is called "a law" (John x:34• xv: 2.5; Cor. xiv:2z). (7) The whole word of God is called "a law," "statutes," etc., as it is the sole rule of our faith and practice (Ps. i :2 ; XIX : 7, 8). (8) The doctrines of the gospel arc called "a law," and the "law of faitlz;' they teach and instruct men, and when believed by faith, they strongly influence to holy obedience (Is. ii:3; xlii:4; Rom. iii:27), and they are a "perfect law of liberty," proclaim a perfect deliverance and redemption to us through the blood of God's Son, and prompt to a kindly and free obedience to him; or this perfect "law of liberty" may bc taken for the law as a rule in the hand of Christ, which is pleasant to his followers (James i :25; ii:12). (9) The commandments and word of God are a "law ordained to life," and arc "statutes of life." In believing and obeying these, we receive or pos sess life temporal and spiritual, and arc prepared for life eternal (Ezek. xxxiii :15; Rom. vii:to). (to) Onc is "without the law," when not under the ceremonial law, or not bound by the law (t Cor. ix:2r) ; or when lie is without the knowl edge of it, and destitute of the experience of its convincing power on the conscience (Rom. ii :12 ; vii :8, 9); or when they have not the word of God revealed to them (Rom. ii:t4). t) Those "un der the law," are either _Jews under the cere monial, or sinners under the broken covenant, or saints under the law as a rule. (12) "The law is a schoolmaster to bring us to Christ:" the cere monial law pointed hint out, and led to him as the end and antitype of all its rites (Gal. iii:24). "The law of the Spirit of life in Christ Jesus makes free from the law of sin and death," whether death, spiritual, temporal, and eternal (Rom. viii: 2). (z3) The principle of grace in the saints is called the "law of their mind;" influenced by the views of God in Christ, it reigns, and determines the soul to obedience. (14) The principle of corruption in men is called the "law of sin," as it is altogether sinful; and determines to sinful thoughts, words, and actions; and it is called "the law in the members," as though dislodged from its throne in the heart, it continues strongly to actuate the powers of the soul, and members of the body, to what is impure and wicked (Rom. vii :23, 25). (z5) The "law" may sometimes de note men's observance of God's commandments, as that corresponds to the law imposed in the Scripture, or impressed on the heart (Rom. iii: 21; Gal. Hi:it ; Phil. iii:6, 9).
5. Literature. Compare beside Johann David Michaelis, Alosaisches Recht, translated by Alexander Smith, under the title, Commentaries on the LCIWS of Moses, by the late John David AIichaelis, London, 1814; Josephus, Contra Apio 71CM, ii, 16, sq.; Mosaicarion ct Romanarron legion eollatio, referred usually to the fifth century; Jos. Priestley, Comparison of the Law of Moses with those of the Hindoos, etc.; Hugo Grotius, De Jure Belli et Pacis.