John William Baier's _Compendium of Positive Theology_ Edited by C. F. W. Walther Published by: St. Louis: Concordia Publishing House, 1877 [Translator's Preface. These are the major loci or topics of John William Baier's _Compendium of Positive Theology_ as ed- ited by Dr. C. F. W. Walther. These should be seen as the broad outline of Baier-Walther's dogmatics, but please don't assume that this is all. Each locus usually includes copious explanatory notes and citations from patristics and other Lutheran dogmaticians.] Chapter Seven On the word of law and gospel. 1. After regeneration and conversion have been dealt with, or rather also renewal done by God by the mediating word, now in order the word of God which deals with these works is to be distinctly dealt with. 2. The word of God is divided into law and gospel. 3. "Law" in this place properly indicates the word of God, by which some things are ordered, others are forbidden, with the force of being obligated. 4. The divine law is divided into moral, ceremonial and forensic. 5. The moral law is said to be that by which those things which agree to rational creatures by themselves are ordered, and those which disagree are prohibited; it therefore obliges all humans. 6. The summary of the moral law is comprehended in the decalog, whose commands lead back to the love of God and neighbors, in which also our love of those is included. 7. Since if truly in their order signs are seen, the first indeed formally forbids the cult of other gods, or of all of them, who are not the true God; however at the same time virtually it teaches the oneness of the true God, which it reveals, and the religious worship of him, consisting in fear, love and sincere trust. 8. The second command of the decalog prohibits any abuse of the divine name and thus it prescribes one genuine and holy use and celebration of it, prescribing prayer and acts of thanksgiving. 9. The third command orders the sanctifying of the sabbath or the consecration of certain days for the exercise of divine worship, especially public worship; however it prohibits the opposite works, which draw people away from the divine worship or impede it in order to dishonor it. 10. The fourth orders outstanding honor and submission, to parents, and those who are in the place of them; it forbids despising and offending them. At the same time it obligates parents and those similar to them to the proper care of children and those placed under them, etc., and guarding them, not harming them, or they make themselves contemptible. 11. The fifth prohibits homicide, either the commission by act, or the intention by the mind, whether by any kind of hurting or by the desire of hurting the life or body of the neighbor; however it orders to bear help to them in necessities, and works of mercy, of humanity, eagerly to show gentleness. Also both what looks to our life and the cause of the body is recognized to pertain here. 12. The sixth forbids adultery and all related impurities and works of mouth and deed and of the heart itself, besides everything that fights with the faith of marriage; however it demands the cultivation of chastity inside and outside of marriage, one with the offices of marriage. 13. The seventh prohibits theft and all works of carrying off property and injustice to others, by which we assign more to ourselves than is proper and less to our neighbors. However, it orders, that as we take things away, whatever is proper to them, we might leave behind and preserve to them. By which reason it is also observed what things of our wealth honestly acquired it also pertains to the preserving care. 14. The eighth forbids false testimony and all lies, which are accustomed to be said against the neighbor either inside the court or outside it, and all evil infamy; however it orders, that we look to the interests of his reputation, as we are able to do so. Just as also the care of our reputation is committed by us thus to others. 15. By the ninth and tenth commandments an inordinate desire for the house, wife, servants, beasts of burden and other goods of our neighbor is prohibited, not only in actual deeds, to which pleasure draws near, but truly in all things completely; however from the adverse a full and constant rectitude and purity of our desires and inclinations about our neighbors is required. 16. The ceremonial law is those sacrifices and other sacred rites which he ordered among the people of God with respect to the Messiah who was to come and his office and benefits, these things being celebrated, one with the persons and things pertaining to it, ordered with the force of obligation. 17. The forensic law is said to be that, in which is contained the civil constitutions, prescribing the form of public justice and the conserving of external discipline among the Jewish people. 18. The Messiah having been exhibited, the ceremonial laws are abrogated, and the forensic laws also, the Jewish state having been carried off; but truly the moral law is not likewise abrogated. 19. The Mosaic moral law, or the decalog, is the same as the law of Christ; for Christ indeed purged that law from the pharisaic corruptions and rightly declared it, however he did not give new moral laws to the faithful. 20. The moral is given for eternal life, but under the condition of being perfectly fulfilled. However after the fall no one is able to accomplish this, and therefore no one is able to be saved through the law. 21. The gospel properly speaking is the teaching about the grace of God and the free forgiveness of sins on account of Christ the mediator and the receiving of his merits by faith, which was revealed to us not only in the New Testament, but also in the Old Testament. 22. And there fore the law and gospel agree I. as far as author, which is God on both sides; II. as far as subject, to whom they are given; that they are all men: III. as far as the goal intended through them, which on both sides is eternal salvation; IV. as far as the end of the duration, which is the end of the world. 23. The law and gospel differ 1. in the mode of revealing and knowing. For the law is also known by nature in a certain way after the fall; however the gospel is a mystery, known only by supernatural revelation. 2. By reason of the object. For the law is about things that will be done and omitted; the gospel leads to the promises of grace embraced by faith. 3. By the diversity of promises. For the promises of the law are of compensation, the promises of the gospel are straightforward of grace. 4. By the diversity of offices. For the law orders perfect obedience, and accuses those failing in any way, it frightens, it condemns, however it does not confer new strength for a spiritual and holy life; however the gospel neither orders works, nor accuses sinners, but it displays the mediator, it comforts, it promises grace and salvation. Also 5. the law is inclined toward secure sinners, that they might be led to contrition, the gospel to the contrite, so that they might receive faith. 24. However thus truly the law and gospel are different, however in practice they ought to be joined, and indeed that touches the conversion of humans, the law, which leads to things being done and being omitted and obligates to the most accurate observation of them, denouncing as a most grave thing whatever transgressors, this by itself leads humans to a recognition of sins and sorrow about them and also to such an extent it returns troubled things about the mediator; truly the gospel points to the mediator himself, and through him the being accomplished grace of God and the forgiveness of sins. From where the law indeed prepares the human soul for the receiving faith, however the gospel kindles the same faith, by which sinners are reconciled to God. 25. In renovation the law by means of the business of teaching, what things are to be done and what things are to be omitted, truly directs the reborn to effecting good works and being on guard against sins. In the same way it makes his threats, so that the desires of the flesh might be rebuked more. And it also leads the imperfection displayed by the new obedience to daily penitence. Truly the gospel, just as it serves and increases the applied faith in conversion, thus it repeatedly applies to the act of love and the greater spiritual forces of other virtues, and it lifts up the threatened fall of the imperfect obedience by the sense of sin. _________________________________.__________________________________ This text was translated by Rev. Theodore Mayes and is copyrighted material, (c)1996, but is free for non-commercial use or distribu- tion, and especially for use on Project Wittenberg. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: Surface Mail: 66000 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (260) 452-2123 Fax: (260) 452-2126 _________________________________.__________________________________ file: /pub/resources/text/wittenberg/baier: cpt-3-07.txt .