RBC does not subscribe to the teaching of Chapter Nineteen, paragraphs 2-7, as they reflect the direct influence of Covenant Theology upon the confession. See our comment in fn. 111. Better statements regarding the place of the Law in the believers life are found in the Belgic Confession (1561), Article 25: We believe, that the ceremonies and figures of the law ceased at the coming of Christ, and that all the shadows are accomplished; so that the use of them must be abolished amongst Christians; yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion. In the meantime, we still use the testimonies taken out of the law and the prophets, to confirm us in the doctrine of the gospel, and to regulate our life in all honesty, to the glory of God, according to his will.
The French Confession (1559), XXIII: “We believe that the ceremonies of the law ended at the coming of Jesus Christ, but although the rites are no longer in use, the substance and truth of the law endure in the one who has fulfilled the law. Moreover, we need the law and the prophets for the ordering of our lives as well as for our confirmation in the gospel’s promises.”
And the Second Helvetic Confession (1561): The law of God is therefore abrogated to the extent that it no longer condemns us, nor works wrath in us. For we are under grace and not under the law. Moreover, Christ has fulfilled all the figures of the law. Hence, with the coming of the body, the shadows ceased, so that in Christ we now have the truth and all fullness. But yet we do not on that account contemptuously reject the law. For we remember the words of the Lord when he said: “I have not come to abolish the law and the prophets but to fulfill them” (Matt. 5:17). We know that in the law is delivered to us the patterns of virtues and vices. We know that the written law when explained by the Gospel is useful to the Church, and that therefore its reading is not to be banished from the Church. For although Moses' face was covered with a veil, yet the apostle says that the veil has been taken away and abolished by Christ.
Chapter Nineteen, paragraphs 2-7 read: 2) The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai in the Ten Commandments, and written in two tables, the first four containing our duty towards God, and the other six, our duty to man. 3) Besides this law, commonly called the moral law, God was pleased to give the people of Israel ceremonial laws containing several typical ordinances. These ordinances were partly about their worship, and in them Christ was prefigured along with his attributes and qualities, his actions, his sufferings and his benefits. These ordinances also gave instructions about different moral duties. All of these ceremonial laws were appointed only until the time of reformation, when Jesus Christ the true messiah and the only lawgiver, who was furnished with power from the Father for this end, cancelled them and took them away. 4) To the people of Israel he also gave sundry judicial laws which expired when they ceased to be a nation. These are not binding on anyone now by virtue of their being part of the laws of that nation, but their general equity continues to be applicable in modern times. 5) The moral law ever binds to obedience everyone, justified people as well as others, and not only out of regard for the matter contained in it, but also out of respect for the authority of God the Creator, who gave the law. Nor does Christ in the gospel dissolve this law in any way, but he considerably strengthens our obligation to obey it. 6) Although true believers are not under the law as a covenant of works, to be justified or condemned by it, yet it is of great use to them as well as to others, because as a rule of life it informs them of the will of God and their duty and directs and binds them to walk accordingly. It also reveals and exposes the sinful pollutions of their natures, hearts and lives, and using it for self-examination they may come to greater conviction of sin, greater humility and greater hatred of their sin. They will also gain a clearer sight of their need of Christ and the perfection of his own obedience. It is of further use to regenerate people to restrain their corruptions, because of the way in which it forbids sin. The threatenings of the law serve to show what their sins actually deserve, and what troubles may be expected in this life because of these sins even by regenerate people who are freed from the curse and undiminished rigors of the law. The promises connected with the law also show believers God’s approval of obedience, and what blessings they may expect when the law is kept and obeyed, though blessing will not come to them because they have satisfied the law as a covenant of works. If a man does good and refrains from evil simply because the law encourages to the good and deters him from the evil is no evidence that he is under the law rather than under grace. 7) The aforementioned uses of the law are not contrary to the grace of the gospel, but they sweetly comply with it, as the Spirit of Christ subdues and enables the will of man to do freely and cheerfully those things which the will of God, which is revealed in the law, requires to be done.