Please, remind me again...

royal priest said:

Romans 2:14-15
Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law. They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.
Of course, cultural influence on a particular society's overall conscience would play a significant role in how they define the legislative application of that people's inherent moral construct. ie, the reigning figures in a given administration of the legislative branches.
The best case scenario would be if the church could win at informing and winning the conscience of society through public and private witness of the Gospel, God's power of salvation.

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This passage refers to the moral law of God, the Decalogue.

I don't know if this is theonomy or not but;

a) God's moral law is eternal, universal and unchanging
b) all are in covenant with God (works or grace)
c) Christ died for sinners who have broke the eternal moral, universal law

It's kind of important that we acknowledge the law of God and act according to it. Maybe, because I believe that all have sinned according to the law, we should simply govern according to it. This would be a restraining aspect of the law Luther and Calvin, etc. referred to.

Yours in the Lord,

jm

twin1954 said:

Law has never restrained a sinner.

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"The Civil Use in Scripture

Scripture speaks about the civil use of the law — or describes it in action — in a number of places. I briefly mention four good examples.

First is the story of Cain in Genesis 4. After God condemns Cain to a life of restless wandering for the murder of his brother, Cain complains that anyone who finds him will kill him. God responds by ordaining a sevenfold (that is, perfectly proportionate) punishment for anyone who kills Cain. This threat of punishment for the crime of murder apparently works. Though Cain and his people are not true believers, God preserves enough sense of justice among them to enable the development of culture and city-building.

A second example is the covenant with Noah in Genesis 9. This is a covenant of common grace, which God makes not with believers alone but with “every living creature,” promising to preserve the natural and social orders after the flood. In this covenant, God ordains the preservation of justice in society: “Whoever sheds the blood of man, by man shall his blood be shed.” Here again we find the principle of proportionate justice: the punishment should fit the crime. However imperfectly, many legal systems around the world, both ancient and modern, do indeed express a commitment to proportionate justice, giving to each his due and seeking punishments that match the misdeed.

A third example is the story of Abraham and Abimelech in Genesis 20. Even though Abraham wrongs him by passing off his wife as his sister, Abimelech (a pagan) appeals to norms of justice (“things that ought not to be done”) and gives Abraham the chance to defend himself (honoring due process). Abimelech is king of that land and may have the power to ignore any human laws that stood in his way, yet this unbeliever appears to have a certain “fear of God” that restrains him from taking disproportionate vengeance on Abraham.

Finally, Acts 16 and 22 describe occasions when Paul, being unjustly accused and arrested, appealed to his rights as a Roman citizen. On both occasions, the unbelieving civil officials acknowledge his claim and, out of fear of punishment, treat him appropriately. Here we see how God uses a benevolent feature of Roman law (protecting due process) to promote justice and to curb wickedness — in this case for the special purpose of promoting the mission of the church." Restraining Sin: The Civil Use of the Law by David VanDrunen

Happy Lord's Day!

James White and Doug Wilson agree on how the Law of God plays a role in the life of a believer and society.