Jackson on Article VII: Of the Old Testament

This Article consists of two parts. The first deals with the relation of the Old to the New Testament; the second, with the relation of Christians to the Mosaic Law.

(1) The Relation of the Old Testament ‘to the New.

This is defined first negatively asid then posi- tively. Negatively—‘‘ The Old Testament is not contrary to the new ’’; positively—‘‘ both in the Old and New Testament everlasting life is offered to Mankind by Christ’’; and by the word ‘* for ’’ the Article indicates that it is the Messianic hope which establishes the unity of the Old Testa- ment with the New. It should be noticed, when the Article says ‘‘ The Old Testament is not con- trary to the New,’’ it leaves the door open for that critical study of the Bible, which recognises the progressive character of the Divine revelation. Although the Old Testament is not contrary to the New, it represents an earlier stage of revelation.

The clause that follows was aimed at the Anabaptists. ‘“‘ They are not to be heard (male sentiunt, lit: their opinion is wrong) which feign that the old Fathers did look only for transitory promises ’’ (See Heb. xi., 13).

(2) The Relation of Christians to the Mosaic Law.

Here the Article draws a careful distinction be- tween the Ceremonial and Civil Law on the one hand, and the Moral Law on the other. The Ceremonial Law was typical and preparatory. Its work was finished when Christ had fulfilled it on the Cross (John xix., 30). This is the whole argument of the Epistle to the Hebrews; and it is emphasised by St. Paul, particularly in Romans and Galatians. The Civil Law of the Old Testa- ment was given for the Jewish Nation; and though its precepts may be useful as a model for other National Codes, yet they ‘‘ ought not of necessity to be received in any commonwealth.”’ But the Moral Law is eternal and unchangeable. It was apprehended in part by men’s consciences (Rom. ii., 14 and 15), even before God revealed it to Moses in the Decalogue. It is based upon those principles of justice and truth, which are inseparable from the mind of God and necessary to the very existence and order of society. In the New Testament it is re-affirmed and expanded by our Lord in the Sermon on the Mount; it is gathered up into the single comprehensive law of love in Matt. xxii., 37-40, and Rom. xiii. 10; and it is applied to Christian conduct in the various relationships of life in the practical parts of the Apostolic epistles. It is binding upon all men. ‘* No Christian man whatsoever is free from the obedience of the Commandments which are called Moral.”’

Articte VIII. Or THE THREE CREEDs.