Westminster Larger Catechism Questions 96-99

7 Jan

Q. 96. What particular use is there of the moral law to unregenerate men?

A. The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come,[410] and to drive them to Christ;[411] or, upon their continuance in the estate and way of sin, to leave them inexcusable,[412] and under the curse thereof.[413]

Q. 97. What special use is there of the moral law to the regenerate?

A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works,[414] so as thereby they are neither justified[415] nor condemned;[416] yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good;[417] and thereby to provoke them to more thankfulness,[418] and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.[419]

Q. 98. Where is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone;[420] and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.[421]

Q. 99. What rules are to be observed for the right understanding of the ten commandments?

A. For the right understanding of the ten commandments, these rules are to be observed:

1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.[422]

2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.[423]

3. That one and the same thing, in divers respects, is required or forbidden in several commandments.[424]

4. That as, where a duty is commanded, the contrary sin is forbidden;[425] and, where a sin is forbidden, the contrary duty is commanded:[426] so, where a promise is annexed, the contrary threatening is included;[427] and, where a threatening is annexed, the contrary promise is included.[428]

5. That what God forbids, is at no time to be done;[429] what he commands, is always our duty;[430] and yet every particular duty is not to be done at all times.[431]

6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.[432]

7. That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.[433]

8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;[434] and to take heed of partaking with others in what is forbidden them.[435]

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