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Discussion of George Gillespie's Wholesome Severity Reconciled with Christian Liberty
GWS-8 <text> 
Subject: GWS-8 
From: Richard Bacon 
Date: Fri, 02 May 1997 07:55:50 -0500

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Discussion: GWS. Post 8.
George Gillespie's Wholesome Severity 
Reconciled with Christian Liberty
The true resolution of a present controversy 
concerning liberty of conscience.
All text for this discussion taken from the 
edition of this work, Copyright (c) Naphtali 
Press 1996.  Full text available at: 
http://www.naphtali.com/naphtali
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[Part II continued. Proof from the law. This 
and post 9 are key sections of WS]

It will be asked, "But how does it appear 
that these or any other judicial laws of 
Moses do at all appertain to us, as rules to 
guide us in like cases?" I shall wish him who 
scruples this, to read Piscator's appendix to 
his observations upon the 21-23 chapters of 
Exodus, where he excellently disputes this 
question, whether the Christian Magistrate is 
bound to observe the judicial laws of Moses, 
as well as the Jewish Magistrate was. He 
answers by the common distinction, he is 
obliged to those things in the judicial law 
which are unchangeable, and common to all 
nations: but not to those things which are 
mutable, or proper to the Jewish Republic. 
But then he explains this distinction, that by 
things mutable, and proper to the Jews, he 
understands the emancipation of an Hebrew 
servant or handmaid in the seventh year, a 
man's marrying his brother's wife and 
raising up seed to his brother, the forgiving 
of debts at the Jubilee, marrying with one of 
the same tribe, and if there be any other like 
to these; also ceremonial trespasses, as 
touching a dead body, etc. But things 
immutable, and common to all nations, are 
the laws concerning moral trespass, sins 
against the moral law, as murder, adultery, 
theft, enticing away from God, blasphemy, 
striking of parents. Now that the Christian 
Magistrate is bound to observe these judicial 
laws of Moses, which appoint the 
punishments of sins against the moral law, 
he proves by these reasons.
(1.) If it were not so, then it is free and 
arbitrary to the Magistrate to appoint what 
punishments he pleases. But this is not 
arbitrary to him, for he is the minister of 
God, (Rom. 13:4) and the judgment is the 
Lord's (Deut. 1:7; 2 Chron. 19:6). And if the 
Magistrate is keeper of both tables, he must 
keep them in such manner as God has 
delivered them to him.
(2.) Christ's words (Matt. 5:17), Think not 
that I am come to destroy the Law or the 
Prophets, I am not come to destroy, but to 
fulfill, are comprehensive of the judicial law, 
it being a part of the law of Moses. Now he 
could not fulfill the judicial law, except 
either by his practice, or by teaching others 
still to observe it; not by his own practice, 
for he would not condemn the adulteress (Jn. 
8:11), nor divide the inheritance (Luke 
12:13-14). Therefore it must be by his 
doctrine for our observing it.
(3.) If Christ in his sermon (Matt. 5), would 
teach that the moral law belongs to us 
Christians, in so much as he vindicates it 
from the false glosses of the scribes and 
Pharisees; then he meant to hold forth the 
judicial law concerning moral trespasses as 
belonging unto us also; for he vindicates and 
interprets the judicial law, as well as the 
moral (Matt. 5:38), An eye for an eye, etc.
(4.) If God would have the moral law 
transmitted from the Jewish people to the 
Christian people; then he would also have 
the judicial laws transmitted from the Jewish 
Magistrate to the Christian Magistrate: there 
being the same reason of immutability in the 
punishments, which is in the offenses. 
Idolatry and adultery displease God now as 
much as then; and theft displeases God now 
no more than before.
(5.) Whatsoever things were written 
aforetime, were written for our learning 
(Rom. 15:4), and what shall the Christian 
Magistrate learn more from those judicial 
laws, but the will of God to be his rule in 
like cases? The ceremonial law was written 
for our learning, that we might know the 
fulfilling of all those types, but the judicial 
law was not typical.
(6.) Do all to the glory of God (1 Cor. 10:31; 
Matt. 5:16). How shall Christian Magistrates 
glorify God more than by observing God's 
own laws, as most just, and such as they 
cannot make better?
(7.) Whatsoever is not of faith is sin (Rom. 
14:23). Now when the Christian Magistrate 
punishes sins against the moral law, if he 
does this in faith and in assurance of 
pleasing God, he must have his assurance 
from the Word of God, for faith can build 
upon no other foundation; it is the Word 
which must assure the conscience: God has 
commanded such a thing, therefore it is my 
duty to do it; God has not forbidden such a 
thing; therefore I am free to do it. But the 
will of God concerning civil justice and 
punishments is no where so fully and clearly 
revealed as in the judicial law of Moses. 
This therefore must be the surest prop and 
stay to the conscience of the Christian 
Magistrate.


Dick Bacon
Poster of the text and keeper of the order.