The Goodness of the Moral Law of God

Anthony Burgess on the Moral Law (Edited & Explained by Jezreel Madsa)

Observation #1: The Law of God is good, if a man uses it lawfully

Observation #2: Which is implied, that the law of God may be used unlawfully.

The Law is good:

(1) In respect of the matter of it therein contained.

The substance of the moral law contains matters that are exceeding good. Say, for example, (a) to love God, (b) to trust him, (c) love our neighbors, and etc. All of which are good and are beneficial to those who would obey Him. They are for our welfare and are the bases of our worship and obedience to God. In fact, Peter Martyr states that there is no christian duty that is not comprehended in one of these commandments, either consequentially or reductively. Accordingly, all of our christian duties could only be pleasing to God if they are implicated from His universal moral law (The Ten Commandments).

As to whether there is an identity between the the Moral Law inscribed upon the two tablets of stone at Sinai (Ten Commandments) and the eternal law of God, Francis Turretin has this to say,

 "...the moral law (which is the pattern of God’s image in man) ought to correspond with the eternal and archetypal law in God, since it is its copy and shadow (aposkimation), in which he has manifested his justice and holiness. Hence we cannot conform ouselves to the image of God (to the imitation of which Scripture so often exhorts us) except by regulating our lives in accordance with the precepts of this law. So when its observation is enjoined, the voice is frequently heard, 'Be ye holy, for I am holy.' Now this law is immutable and perpetual. Therefore the moral law (its ectype) must necessarily also be immutable."

(Francis Turretin, "Institutes of Elenctic Theology" Book II, Topic XI, paragraph IV)

2. In respect of the authority stamped upon it by God, whereby it becomes a rule unto us.

The matter contained in the Moral Law cannot but be intrinsically good because it is commanded by God. While there are some things which are just, and therefore God wills them, though even they are also just because, in the first place, they correspond to the eternal justice and goodness of God. Hence, it renders it impossible for God's laws having His authority stamped upon it as His rule and  mandatum, to be abrograted, lest God's goodness be likewise subjected to change.

Therefore we see in Matthew 5 that our Savior instead of abrogating the Law, he demonstrated the spiritual extent of its mandatory application that far surpasses beyond the expectation of the Pharisees. 

The obligation by the Law is eternal and immutable, insomuch that it does absolutely imply a contradiction, that there should be in man’s nature a holiness or righteousness without a law or subjection to the command of God. Hence it is a dangerous opinion of some, who say, the holiness of our natures is not commanded by the Law, but of our actions, and so not original sin but only actual sin shall be forbidden by the Decalogue