Chapter VIII. An Exposition Of The Moral Law

Here I think it will not be foreign to our subject to introduce the ten precepts of the law, with a brief exposition of them. For this will more clearly evince what I have suggested, that the service which God has once prescribed always remains in full force; and will also furnish us with a confirmation of the second remark, that the Jews not only learned from it the nature of true piety, but when they saw their inability to observe it, were led by the fear of its sentence, though not without reluctance, to the Mediator. Now, in giving a summary of those things which are requisite to the true knowledge of God, we have shown that we can form no conceptions of his greatness, but his majesty immediately discovers itself to us, to constrain us to worship him. In the knowledge of ourselves, we have laid down this as a principal article, that being divested of all opinion of our own strength, and confidence in our own righteousness, and, on the other hand, discouraged and depressed by a consciousness of our poverty, we should learn true humility and self‐dejection. The Lord accomplishes both these things in his law, where, in the first place, claiming to himself the legitimate authority to command, he calls us to revere his Divinity, and prescribes the parts of which this reverence consists; and in the next place, promulgating the rule of his righteousness, (the rectitude of which, our nature, being depraved and perverted, perpetually opposes; and from the perfection of which, our ability, through its indolence and imbecility towards that which is good, is at a great distance,) he convicts us both of impotence and of unrighteousness. Moreover, the internal law, which has before been said to be inscribed and as it were engraven on the hearts of all men, suggests to us in some measure the same things which are to be learned from the two tables. For our conscience does not permit us to sleep in perpetual insensibility, but is an internal witness and monitor of the duties we owe to God, shows us the difference between good and evil, and so accuses us when we deviate from our duty. But man, involved as he is in a cloud of errors, scarcely obtains from this law of nature the smallest idea of what worship is accepted by God; but is certainly at an immense distance from a right understanding of it. Besides, he is so elated with arrogance and ambition, and so blinded with self‐love, that he cannot yet take a view of himself, and as it were retire within, that he may learn to submit and humble himself, and to confess his misery. Since it was necessary, therefore, both for our dulness and obstinacy, the Lord gave us a written law; to declare with greater certainty what in the law of nature was too obscure, and by arousing our indolence, to make a deeper impression on our understanding and memory.

II. Now, it is easy to perceive, what we are to learn from the law; namely, that God, as he is our Creator, justly sustains towards us the character of a Father and of a Lord; and that on this account we owe to him glory and reverence, love and fear. Moreover, that we are not at liberty to follow every thing to which the violence of our passions may incite us; but that we ought to be attentive to his will, and to practise nothing but what is pleasing to him. In the next place, that righteousness and rectitude are a delight, but iniquity an abomination to him; and that, therefore, unless we will with impious ingratitude rebel against our Maker, we must necessarily spend our whole lives in the practice of righteousness. For if we manifest a becoming reverence for him, only when we prefer his will to our own, it follows that there is no other legitimate worship of him, but the observance of righteousness, sanctity, and purity. Nor can we pretend to excuse ourselves by a want of ability, like insolvent debtors. For it is improper for us to measure the glory of God by our ability; for whatever may be our characters, he ever remains like himself, the friend of righteousness, the enemy of iniquity. Whatever he requires of us, since he can require nothing but what is right, we are under a natural obligation to obey; but our inability is our own fault. For if we are bound by our own passions, which are under the government of sin, so that we are not at liberty to obey our Father, there is no reason why we should plead this necessity in our defence, the criminality of which is within ourselves, and must be imputed to us.

III. When we have made such a proficiency as this by means of the instruction of the law, we ought, under the same teacher, to retire within ourselves; from which we may learn two things: First, by comparing our life with the righteousness of the law, we shall find, that we are very far from acting agreeably to the will of God, and are therefore unworthy to retain a place among his creatures, much less to be numbered among his children. Secondly, by examining our strength, we shall see, that it is not only unequal to the observance of the law, but a mere nullity. The necessary consequence of this will be a diffidence in our own strength, and an anxiety and trepidation of mind. For the conscience cannot sustain the load of iniquity, without an immediate discovery of the Divine judgment. And the Divine judgment cannot be perceived, without inspiring a dread of death. Compelled also by proofs of its impotence, it cannot avoid falling into an absolute despair of its own strength. Both these dispositions produce humility and dejection. The result of all this is, that the man terrified with the apprehension of eternal death, which he sees justly impending over him for his unrighteousness, betakes himself entirely to the Divine mercy, as to the only port of salvation; and perceiving his inability to fulfil the commands of the law, and feeling nothing but despair in himself, he implores and expects assistance from another quarter.

IV. But not contented with having conciliated a reverence for his righteousness, the Lord has also subjoined promises and threatenings, in order that our hearts might imbibe a love for him, and at the same time a hatred to iniquity. For since the eyes of our mind are too dim to be attracted with the mere beauty of virtue, our most merciful Father has been graciously pleased to allure us to the love and worship of himself by the sweetness of his rewards. He announces, therefore, that he has reserved rewards for virtue, and that the person who obeys his commandments shall not labour in vain. He proclaims, on the contrary, not only that unrighteousness is execrable in his sight, but also that it shall not escape with impunity; but that he will avenge himself on all the despisers of his majesty. And to urge us by all possible motives, he promises also the blessings of the present life, as well as eternal felicity, to the obedience of those who keep his commandments, the transgressors of which he threatens not only with present calamities, but with the torments of eternal death. For that promise, “these if a man do, he shall live in them,”(818) and this correspondent threatening, “the soul that sinneth, it shall die,”(819) undoubtedly relate to a future and endless immortality or death. Wherever we read of the Divine benevolence or wrath, the former comprehends eternal life, the latter eternal destruction. Now, of present blessings and curses, the law contains a long catalogue. The penal sanctions display the consummate purity of God, which cannot tolerate iniquity; while the promises not only manifest his perfect love of righteousness, which he cannot defraud of its reward, but likewise illustrate his wonderful goodness. For since we, with all that belongs to us, are indebted to his majesty, whatever he requires of us, he most justly demands as the payment of a debt; but the payment of a debt is not entitled to remuneration. Therefore he recedes from the strictness of his claims, when he proposes a reward to our obedience, which is not performed spontaneously, as if it were not a duty. But the effect of those promises on us has partly been mentioned already, and will hereafter more clearly appear in its proper place. Suffice it at present, if we remember and consider that the promises of the law contain no mean recommendation of righteousness, to make it more evident how much God is pleased with the observance of it; and that the penal sanctions are annexed, to render unrighteousness more execrable, lest the sinner, amidst the fascinations of sin, should forget that the judgment of the Legislator awaits him.

V. Now, since the Lord, when about to deliver a rule of perfect righteousness, referred all the parts of it to his own will, this shows that nothing is more acceptable to him than obedience. This is worthy of the most diligent observation, since the licentiousness of the human mind is so inclined to the frequent invention of various services in order to merit his favour. For this irreligious affectation of religion, which is a principle innate in the human mind, has betrayed itself in all ages, and betrays itself even in the present day; for men always take a pleasure in contriving some way of attaining righteousness, which is not agreeable to the Divine word. Hence, among those which are commonly esteemed good works, the precepts of the law hold a very contracted station, the numberless multitude of human inventions occupying almost the whole space. But what was the design of Moses, unless it was to repress such an unwarrantable license, when, after the promulgation of the law, he addressed the people in the following manner! “Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the Lord thy God. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.”(820) And before, when he had declared that this was their wisdom and their understanding in the sight of other nations, that they had received statutes, and judgments, and ceremonies, from the Lord, he had added, “Take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life.”(821) Foreseeing that the Israelites would not rest, but, even after the reception of the law, would labour to produce new species of righteousness, foreign from what the law requires, unless they should be rigorously restrained, God pronounces that his word comprehends the perfection of righteousness; and yet, though this ought most effectually to have prevented them, they were guilty of that very presumption which was so expressly forbidden. But what is this to us? We are certainly bound by the same declaration; for the claims of the Lord on behalf of his law, that it contains the doctrine of perfect righteousness, beyond all doubt remain perpetually the same; yet not contented with it, we are wonderfully laborious in inventing and performing other good works, one after another. The best remedy for this fault will be a constant attention to this reflection; that the law was given to us from heaven to teach us a perfect righteousness; that in it no righteousness is taught, but that which is conformable to the decrees of the Divine will; that it is therefore vain to attempt new species of works in order to merit the favour of God, whose legitimate worship consists solely in obedience, but that any pursuit of good works deviating from the law of God is an intolerable profanation of the Divine and real righteousness. There is much truth also in the observation of Augustine, who calls obedience to God sometimes the parent and guardian, and sometimes the origin of all virtues.

VI. But when we have given an exposition of the Divine law, we shall then more suitably and profitably confirm what has been already advanced concerning its office and use. Before we enter, however, on the discussion of each article separately, it will be useful to premise some things which may contribute to a general knowledge of it. First, let it be understood, that the law inculcates a conformity of life, not only to external probity, but also to internal and spiritual righteousness. Now, though none can deny this, yet very few persons pay proper attention to it. This arises from their not considering the Legislator, by whose nature we ought to estimate also the nature of the law. If a king prohibit, by an edict, adultery, murder, or theft, no man, I confess, will be liable to the penalty of such a law, who has only conceived in his mind a desire to commit adultery, murder, or theft, but has not perpetrated any of them. Because the superintendence of a mortal legislator extends only to the external conduct, and his prohibitions are not violated unless the crimes be actually committed. But God, whose eye nothing escapes, and who esteems not so much the external appearance as the purity of the heart, in the prohibition of adultery, murder, and theft, comprises a prohibition of lust, wrath, hatred, coveting what belongs to another, fraud, and every similar vice. For, being a spiritual Legislator, he addresses himself to the soul as much as to the body. Now, the murder of the soul is wrath and hatred; the theft of the soul is evil concupiscence and avarice; the adultery of the soul is lust. But it will be said, that human laws also relate to designs and intentions, and not to fortuitous events. This I grant; but they relate to such designs and intentions as have been manifested in outward actions. They examine and consider with what intention every act has been performed; but do not scrutinize the secret thoughts. Human laws therefore are satisfied, when a man abstains from external transgression. But, on the contrary, the Divine law being given to our minds, the proper regulation of them is the principal requisite to a righteous observance of it. But men in general, even while they resolutely dissemble their contempt of the law, dispose their eyes, their feet, their hands, and all the parts of their body, to some kind of observance of it, while at the same time their hearts are entirely alienated from all obedience to it, and they suppose that they have discharged their duty, if they have concealed from man what they practise in the sight of God. They hear the commands, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal. They draw not the sword to commit murder; they never associate with harlots; they lay no violent hands on the property of others. All these things thus far are well; but in their whole souls they breathe after murders, they kindle into lust, they look with dishonest eyes on the property of others, and in their cupidity they devour it. Now, then, they are destitute of the principal requisite of the law. Whence arises such gross stupidity, but from discarding the Legislator, and accommodating a righteousness to their own inclination? These persons Paul strongly opposes, when he affirms that “the law is spiritual;”(822) signifying that it requires not only the obedience of the soul, the understanding, and the will, but even an angelic purity, which, being cleansed from all the pollution of the flesh, may savour entirely of the Spirit.

VII. When we say that this is the sense of the law, we are not introducing a novel interpretation of our own, but following Christ, who is the best interpreter of it. For the people having imbibed from the Pharisees the corrupt opinion, that he, who has perpetrated no external act of disobedience to the law, is an observer of the law, he confutes this very dangerous error, and pronounces an unchaste look at a woman to be adultery; he declares them to be murderers, who hate a brother; he makes them “in danger of the judgment,” who have only conceived resentment in their hearts; them “in danger of the council,” who in murmuring or quarrelling have discovered any sign of an angry mind; and them “in danger of hell fire,” who with opprobrious and slanderous language have broken forth into open rage.(823) Persons who have not perceived these things, have pretended that Christ was another Moses, the giver of an evangelical law, which supplied the deficiencies of the law of Moses. Whence that common maxim, concerning the perfection of the evangelical law, that it is far superior to the old law—a maxim in many respects very pernicious. For when we introduce a summary of the commandments, it will appear from Moses himself what an indignity this fixes on the Divine law. It certainly insinuates that all the sanctity of the fathers under the Old Testament, was not very remote from hypocrisy, and draws us aside from that one perpetual rule of righteousness. But there is not the least difficulty in the confutation of this error; for they have supposed that Christ made additions to the law, whereas he only restored it to its genuine purity, by clearing it from the obscurities and blemishes which it had contracted from the falsehoods and the leaven of the Pharisees.

VIII. It must be observed, in the second place, that the commands and prohibitions always imply more than the words express; but this must be so restricted, that we may not make it a Lesbian rule, by the assistance of which the Scripture may be licentiously perverted, and any sense be extorted at pleasure from any passage. For some people, by this immoderate and excursive liberty, cause one person to despise the authority of the law, and another to despair of understanding it. Therefore, if it be possible, we must find some way that may lead us by a straight and steady course to the will of God. We must inquire, I say, how far our interpretation ought to exceed the limits of the expressions; that it may evidently appear, not to be an appendix of human glosses annexed to the Divine law, but a faithful explanation of the pure and genuine sense of the legislator. Indeed, in all the commandments, the figure synecdoche, by which a part is expressed instead of the whole, is so conspicuous, that he may justly be the object of ridicule, who would restrict the sense of the law within the narrow limits of the words. It is plain, then, that a sober exposition of the law goes beyond the words of it; but how far, remains doubtful, unless some rule be laid down. The best rule, then, I conceive will be, that the exposition be directed to the design of the precept; that in regard to every precept it should be considered for what end it was given. For example, every precept is either imperative or prohibitory. The true meaning of both these kinds of precepts will immediately occur to us, if we consider the design or the end of them; as the end of the fifth commandment is, that honour may be given to them to whom God assigns it. The substance of this precept, then, is, that it is right, and pleasing to God, that we should honour those on whom he has conferred any excellence, and that contemptuous and contumacious conduct towards them is an abomination to him. The design of the first commandment is, that God alone may be worshipped. The substance of this precept, then, will be, that true piety, that is, the worship of his majesty, is pleasing to God, and that he abominates impiety. Thus in every commandment we should first examine the subject of it; in the next place we should inquire the end of it, till we discover what the Legislator really declares in it to be either pleasing or displeasing to him. Lastly, we must draw an argument from this commandment to the opposite of it, in this manner:—If this please God, the contrary must displease him; if this displease him, the contrary must please him; if he enjoin this, he forbids the contrary; if he forbid this, he enjoins the contrary.

IX. What we now rather obscurely hint at, will be fully and practically elucidated in our exposition of the commandments. Wherefore it is sufficient to have suggested it; only the last position, which otherwise might not be understood, or, if understood, might seem unreasonable, requires to be briefly established by suitable proof. It needs no proof, that an injunction of any thing good is a prohibition of the opposite evil; for every man will concede it. And common sense will easily admit, that a prohibition of crimes is a command to practise the contrary duties. It is commonly considered as a commendation of virtues, when censure is passed on the opposite vices. But we require somewhat more than is commonly intended by those forms of expression. For men generally understand the virtue which is opposite to any vice to be an abstinence from that vice; but we affirm that it goes further, even to the actual performance of the opposite duty. Therefore, in this precept, “Thou shalt not kill,” the common sense of mankind will perceive nothing more than that we ought to abstain from all acts of injury to others, and from all desire to commit any such acts. I maintain that it also implies, that we should do every thing that we possibly can towards the preservation of the life of our neighbour. And not to speak without reason, I prove it in the following manner: God forbids us to injure the safety of our brother, because he wishes his life to be dear and precious to us: he therefore at the same time requires of us all those offices of love which may contribute to the preservation of it. Thus we perceive, that the end of the precept will always discover to us whatever it enjoins or forbids us to do.

X. Many reasons are frequently given, why God has, as it were, in incomplete precepts, rather partially intimated his will than positively expressed it; but the reason which affords me more satisfaction than all others is the following. Because the flesh always endeavours to extenuate, and by specious pretexts to conceal the turpitude of sin, unless it be exceedingly palpable, he has proposed, by way of example, in every kind of transgression, that which is most atrocious and detestable, and the mention of which inspires us with horror, in order that our minds might be impressed with the greater detestation of every sin. This often deceives us in forming an opinion of vices; if they be private, we extenuate them. The Lord destroys these subterfuges, when he accustoms us to refer the whole multitude of vices to these general heads, which best represent the abominable nature of every species of transgressions. For example, anger and hatred are not supposed to be such execrable crimes when they are mentioned under their own proper appellations; but when they are forbidden to us under the name of murder, we have a clearer perception how abominable they are in the view of God, by whose word they are classed under such a flagitious and horrible species of crimes; and being influenced by his judgment, we accustom ourselves more seriously to consider the atrociousness of those offences which we previously accounted trivial.

XI. In the third place, let it be considered, what is intended by the division of the Divine law into two tables; the frequent and solemn mention of which all wise men will judge not to be without some particular design. And we have a reason at hand, which removes all ambiguity on this subject. For God has divided his law into two parts, which comprise the perfection of righteousness, so that he has assigned the first part to the duties of religion, which peculiarly belongs to the worship of his majesty, and the second to those duties of charity, which respect men. The first foundation of righteousness is certainly the worship of God; and if this be destroyed, all the other branches of righteousness, like the parts of a disjointed and falling edifice, are torn asunder and scattered. For what kind of righteousness will you pretend to, because you refrain from harassing men by acts of theft and rapine, if at the same time you atrociously and sacrilegiously defraud the majesty of God of the glory which is due to him?—because you do not pollute your body with fornication, if you blasphemously profane the sacred name of God?—because you murder no man, if you strive to destroy and extinguish all memory of God? It is in vain, therefore, to boast of righteousness without religion; as well might the trunk of a body be exhibited as a beautiful object, after the head has been cut off. Nor is religion only the head of righteousness, but the very soul of it, constituting all its life and vigour; for without the fear of God, men preserve no equity and love among themselves. We therefore call the worship of God the principle and foundation of righteousness, because, if that be wanting, whatever equity, continence, and temperance men may practise among themselves, it is all vain and frivolous in the sight of God. We assert also that it is the source and soul of righteousness; because men are taught by it to live temperately and justly with one another, if they venerate God as the judge of right and wrong. In the first table, therefore, he instructs us in piety and the proper duties of religion, in which his majesty is to be worshipped; in the second he prescribes the duties which the fear of his name should excite us to practise in society. For this reason our Lord, as the evangelists inform us,(824) summarily comprised the whole law in two principal points—that we love God with all our heart, with all our soul, and with all our strength; and that we love our neighbour as ourselves. Of the two parts in which he comprehends the whole law, we see how he directs one towards God, and assigns the other to men.

XII. But, although the whole law is contained in these two principal points, yet our God, in order to remove every pretext of excuse, has been pleased in the ten commandments more diffusely and explicitly to declare, as well those things which relate to our honour, love, and fear of him, as those which pertain to that charity, which he commands us for his sake to exercise towards men. Nor is it a useless study to examine into the division of the commandments; provided you remember it is a subject of such a nature, that every man ought to be at liberty to judge of it, and that we ought not contentiously to oppose any who may differ from us respecting it. But we are under a necessity of touching on this topic, lest the reader should despise or wonder at the division that we shall adopt, as a novel invention. That the law is divided into ten precepts, is beyond all controversy, being frequently established by the authority of God himself. The question, therefore, is not concerning the number of the precepts, but concerning the manner of dividing them. Those who divide them, so as to assign three precepts to the first table, and leave the remaining seven to the second, expunge from the number the precept concerning images, or at least conceal it under the first; whereas it is undoubtedly delivered by the Lord as a distinct commandment. But the tenth, against coveting the property of our neighbour, they improperly divide into two. We shall see presently that such a method of division was unknown in purer ages. Others reckon with us four articles in the first table; but the first commandment they consider as a simple promise, without a precept. Now, I understand the “ten words” mentioned by Moses to be ten precepts; and I think I see that number disposed in the most beautiful order. And therefore, unless I am convinced by clear argument, leaving them in possession of their opinion, I shall follow what appears to me to be preferable; that is, that what they make the first precept is a preface to the whole law; that it is followed by the precepts, four belonging to the first table and six to the second, in the order in which they will now be recited. Origen has mentioned this division as if it were universally received in his time without any controversy. Augustine also coincides with us; for in enumerating them to Boniface, he observes this order: That God alone be religiously worshipped; that no adoration be paid to an idol; that the name of the Lord be not taken in vain. He had before spoken separately of the shadowy precept of the sabbath. It is true, that in another passage he expresses his approbation of the former division, but for a most trivial reason; namely, that if the first table be digested into three precepts, the trinal number will be a more conspicuous exhibition of the mystery of the Trinity. In the same place, however, he does not conceal that in other respects he prefers our division. Beside these writers, the author of the unfinished treatise on Matthew is of the same opinion with us. Josephus, doubtless according to the common opinion of his time, assigns five precepts to each table. This is repugnant to reason, because it confounds the distinction between religion and charity; and is also refuted by the authority of our Lord, who in Matthew places the precept concerning honour to parents in the second table. Now let us hear God himself speaking in his own words.

The First Commandment.

_I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me._

XIII. Whether you make the first sentence a part of the first commandment, or read it separately, is a matter of indifference to me, provided you allow it to be a preface to the whole law. The first object of attention in making laws is to guard against their being abrogated by contempt. Therefore God in the first place provides, that the majesty of the law, which he is about to deliver, may never fall into contempt; and to sanction it he uses a threefold argument. He asserts his authority and right of giving commands, and thereby lays his chosen people under a necessity of obeying them. He exhibits a promise of grace, to allure them by its charms to the pursuit of holiness. He reminds the Israelites of his favour, to convict them of ingratitude if they do not conduct themselves in a manner correspondent to his goodness. The name LORD, or JEHOVAH, designates his authority and legitimate dominion. For if all things be of him, and if in him all things consist, it is reasonable that all things be referred to him, agreeably to the observation of Paul.(825) Therefore by this word alone we are brought into complete subjection to the power of the Divine majesty; for it would be monstrous for us to desire to remove ourselves from his jurisdiction, out of whom we cannot exist.

XIV. After having shown that he has a right to command, and that obedience is his just due,—that he may not appear to constrain us by necessity alone, he sweetly allures us by pronouncing himself the God of the Church. For the expression implies the mutual relation which is contained in that promise, “I will be their God, and they shall be my people.”(826) Whence Christ proves the immortality of Abraham, Isaac, and Jacob, from the declaration of the Lord, that he is their God.(827) Wherefore it is the same as if he had said, I have chosen you as my people, not only to bless you in the present life, but to bestow upon you abundant felicity in the life to come. The design of this favour is remarked in various places in the law; for when the Lord in mercy condescends to number us among the society of his people, “He chooseth us,” says Moses, “to be a peculiar people unto himself, a holy people, to keep his commandments.”(828) Hence that exhortation, “Ye shall be holy, for I am holy.”(829) Now, from these two considerations is derived the remonstrance of the Lord by the Prophet: “A son honoureth his father, and a servant his master; if then I be a father, where is mine honour? and if I be a master, where is my fear?”(830)

XV. Next follows a recital of his kindness, which ought to produce a most powerful effect upon our minds, in proportion to the detestable guilt of ingratitude, even among men. He reminded the Israelites, indeed, of a favour which they had recently experienced, but which, on account of its magnitude and concomitant miracles, being worthy of everlasting remembrance, might also have an influence on succeeding generations. Besides, it was particularly suitable to the present occasion, when the law was about to be published; for the Lord suggests that they were liberated from a miserable slavery in order that they might serve the author of their liberty with a promptitude of reverence and obedience. To retain us in the true and exclusive worship of himself, he generally distinguishes himself by certain epithets, by which he discriminates his sacred name from all idols and fictitious deities. For, as I have before observed, such is our proneness to vanity and presumption, that as soon as God is mentioned, our mind is unable to guard itself from falling into some vain imagination. Therefore, when God intends to apply a remedy to this evil, he adorns his majesty with certain titles, and thus circumscribes us with barriers, that we may not run into various follies, and presumptuously invent to ourselves some new deity, discarding the living God, and setting up an idol in his stead. For this reason the Prophets, whenever they intend a proper designation of him, invest him, and as it were surround him, with those characters under which he had manifested himself to the people of Israel. Yet, when he is called “the God of Abraham,” or “the God of Israel,” when he is said to reside “between the cherubim,” “in the temple,” “at Jerusalem,”(831) these and similar forms of expression do not confine him to one place, or to one nation; they are only used to fix the thoughts of the pious on that God, who, in the covenant which he has made with Israel, has given such a representation of himself, that it is not proper to deviate in the smallest instance from such a model. Nevertheless, let it be concluded, that the deliverance of the Jews is mentioned to induce them to devote themselves with more alacrity to the service of God, who justly claims a right to their obedience. But, that we may not suppose this to have no relation to us, it behoves us to consider, that the servitude of Israel in Egypt was a type of the spiritual captivity, in which we are all detained, till our celestial Deliverer extricates us by the power of his arm, and introduces us into the kingdom of liberty. As formerly, therefore, when he designed to restore the dispersed Israelites to the worship of his name, he rescued them from the intolerable tyranny of Pharaoh, by which they were oppressed, so now he delivers all those, whose God he declares himself to be, from the fatal dominion of Satan, which was represented by that corporeal captivity. Wherefore there is no one, whose mind ought not to be excited to listen to the law, which he is informed came from the King of kings; from whom as all creatures derive their origin, so it is reasonable that they should regard him as their end in all things. Every man, I say, ought to welcome the Legislator; to observe whose commands he is taught that he is particularly chosen; from whose benignity he expects an abundance of temporal blessings, and a life of immortality and glory; by whose wonderful power and mercy he knows himself to be delivered from the jaws of death.

XVI. Having firmly established the authority of his law, he publishes the first commandment, “That we should have no other gods before him.” The end of this precept is, that God chooses to have the sole preëminence, and to enjoy undiminished his authority among his people. To produce this end, he enjoins us to keep at a distance from all impiety and superstition, by which we should either diminish or obscure the glory of his Deity; and for the same reason he directs us to worship and adore him in the exercise of true piety. The simplicity of the language almost expresses this; for we cannot “have” God without at the same time comprising all that belongs to him. Therefore, when he forbids us to “have” any other gods, he implies, that we must not transfer to another what belongs to him. But although the duties we owe to God are innumerable, yet they may not improperly be classed under four general heads—adoration, a necessary branch of which is the spiritual obedience of the conscience; trust; invocation; and thanksgiving. By adoration I mean the reverence and worship which he receives from every one of us who has submitted to his majesty. Wherefore it is not without reason that I make it partly to consist in a subjection of our consciences to his law; [for it is a spiritual homage which is rendered to him, as to a sovereign King possessed of all power over our souls.] Trust is a secure dependence on him arising from a knowledge of his perfections; when ascribing to him all wisdom, righteousness, power, truth, and goodness, we esteem ourselves happy only in communications from him. Invocation is the application of our minds, under every pressure of necessity, resorting to his fidelity, faithfulness, and assistance, as its only defence. Thanksgiving is gratitude, which ascribes to him the praise of all blessings. As the Lord permits no portion of these duties to be transferred to another, so he commands them to be wholly given to himself. Nor will it be sufficient for you to refrain from worshipping any other god, unless you also refrain from imitating certain nefarious despisers, who take the compendious method of treating all religions with contempt. But the observance of this precept must be preceded by true religion, leading our minds to the living God; that being endued with the knowledge of him, they may aspire to admire, fear, and worship his majesty, to receive his communication of blessings, to request his aid upon all occasions, to acknowledge and celebrate the magnificence of his works, as the sole end in all the actions of our lives. We must also beware of corrupt superstition, by which those whose minds are diverted from the true God, are carried about after various deities. Therefore, if we be contented with one God, let us remember what has before been observed, that all fictitious deities must be driven far away, and that we must not divide that worship which he claims exclusively to himself. For it is criminal to detract even the smallest portion from his glory; he must be left in possession of all that belongs to him. The following clause, “before me,” aggravates the atrociousness of the offence; for God is provoked to jealousy whenever we substitute the figments of our own minds instead of him; just as an immodest woman, by openly introducing an adulterer into the presence of her husband, would inflame his mind with the greater resentment. When God, therefore, by the presence of his power and grace, gave a proof of his regard to the people whom he had chosen,—in order the more forcibly to deter them from the crime of rebellion against him, he warns them of the impossibility of introducing new deities without his being a witness and spectator of the sacrilege. For this presumption rises to the highest degree of impiety, when man imagines that he can elude the observation of God in his acts of rebellion. God, on the contrary, proclaims, that whatever we devise, whatever we attempt, whatever we perform, is present to his view. Our conscience must therefore be pure even from the most latent thoughts of apostasy, if we wish our religion to obtain the approbation of the Lord. For he requires from us the glory due to his Divinity undiminished and uncorrupted, not only in external confession, but in his own eyes, which penetrate the inmost recesses of our hearts.

The Second Commandment.

_Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them._

XVII. As in the preceding commandment the Lord has declared himself to be the one God, besides whom no other deities ought to be imagined or worshipped, so in this he more clearly reveals his nature, and the kind of worship with which he ought to be honoured, that we may not dare to form any carnal conceptions of him. The end, therefore, of this precept is, that he will not have his legitimate worship profaned with superstitious rites. Wherefore, in a word, he calls us off, and wholly abstracts us from carnal observances, which our foolish minds are accustomed to devise, when they conceive of God according to the grossness of their own apprehensions; and therefore he calls us to the service which rightfully belongs to him; that is, the spiritual worship which he has instituted. He marks what is the grossest transgression of this kind; that is, external idolatry. And this precept consists of two parts. The first restrains us from licentiously daring to make God, who is incomprehensible, the subject of our senses, or to represent him under any visible form. The second prohibits us from paying religious adoration to any images. He likewise briefly enumerates all the forms, in which he used to be represented by profane and superstitious nations. By those things which are in heaven, he means the sun, the moon, and the other stars, and perhaps birds; as, when he explains his meaning in the fourth chapter of Deuteronomy, he mentions birds as well as the stars.(832) This I should not have remarked, had I not known some persons injudiciously refer this clause to angels. I omit the other particulars, as needing no explanation. And in the first book(833) we have already sufficiently proved that whatever visible representations of God are invented by man, are diametrically opposite to his nature; and that, therefore, as soon as ever idols are introduced, true religion is immediately corrupted and adulterated.

XVIII. The penal sanction which is annexed ought to have no small influence in arousing us from our lethargy. He thus threatens:

_For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments._

This is equivalent to a declaration that it is to him alone that we ought to adhere. And to urge us to it, he announces his power, which he permits none with impunity to despise or undervalue. For the Hebrew word _El_, which is here used for God, is expressive of strength. In the second place, he calls himself “a jealous God,” who can bear no rival. Thirdly, he declares that he will avenge his majesty and glory on those who transfer it to creatures or to graven images; and that not with the transient punishment of the original transgressors only, but of their posterity to the third and fourth generation; that is, of those who shall imitate the impiety of their fathers; as he also permanently displays his mercy and goodness, through a long line of posterity, to those who love him and keep his law. It is very common for God to assume the character of a husband to us; for the union, in which he connects us with himself, when he receives us into the bosom of his Church, bears a resemblance to the sacred conjugal relation, which requires to be supported by mutual fidelity. As he performs towards us all the duties of a true and faithful husband, so he demands from us the reciprocal duties of conjugal love and chastity; that is, that we do not prostitute our souls to Satan, to lust, and to the impurity of the carnal appetites. Wherefore, when he reproves the apostasy of the Jews, he complains that they had discarded chastity, and were polluted with adulteries.(834) Therefore, as a husband, in proportion to the superiority of his purity and chastity, is the more grievously incensed, if he perceive the affection of his wife inclining to a rival, so the Lord, who has in truth espoused us to himself, declares that he feels the most ardent jealousy, whenever we neglect the sacred purity of his conjugal relation to us, and defile ourselves with criminal lusts, but especially when we transfer to any other, or adulterate with any superstition, the worship of his majesty, which ought to be preserved in the most consummate perfection; since by such conduct we not only violate the faith pledged in our nuptials, but even pollute our souls with spiritual adultery.

XIX. Let us inquire what he intends by his threatening to “visit the iniquity of the fathers upon the children to the third and fourth generation.” For besides that it is inconsistent with the equity of the Divine justice to inflict upon an innocent person the punishment due to the offences of another, God himself declares that “the son shall not bear the iniquity of the father.”(835) But this expression is repeated more than once, concerning a deferring to future generations of the punishments of crimes committed by their ancestors. For Moses frequently speaks of “the Lord visiting the iniquity of the fathers upon the children unto the third and fourth generation.”(836) In like manner Jeremiah: “Thou showest loving‐kindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them.”(837) Some, who labour very hard to solve this difficulty, are of opinion that its meaning is to be confined to temporal punishments; which if children sustain through the sins of their parents, there is nothing absurd in it; because they frequently conduce to the salvation of those on whom they are inflicted. This is certainly true. For Isaiah denounced to Hezekiah, that on account of the sin which he had committed, his sons should be despoiled of the kingdom and carried away into exile.(838) The families of Pharaoh and Abimelech are afflicted on account of the injury sustained by Abraham.(839) But when this is adduced as a solution of these questions, it is rather an evasion of it, than a proper explanation. For in this and in similar places the Lord threatens a punishment too great to be terminated by the limits of the present life. It must therefore be understood as a declaration that the curse of the Lord righteously rests, not only on the person of an impious man, but also on his whole family. Where it has rested, what can be expected, but that the father, being destitute of the Spirit of God, will lead a most flagitious life; and that the son, experiencing, in consequence of the iniquity of his father, a similar dereliction by the Lord, will pursue the same path to perdition; and that the grandson and the great grandson, the execrable posterity of detestable men, will run headlong after them down the same precipice of destruction?

XX. First let us inquire, whether such punishment be inconsistent with the Divine justice. If the whole nature of man be worthy of condemnation, we know that destruction awaits those who are not favoured by the Lord with the communication of his grace. Nevertheless, they perish through their own iniquity, and not through the unjust hatred of God. Nor is there any room left for expostulation, why they are not assisted by Divine grace to obtain salvation as well as others. Since it is a punishment, therefore, inflicted on the impious and flagitious, in consequence of their transgressions, that their families remain destitute of Divine grace for many generations, who can bring any accusation against God for this most righteous instance of his vengeance? But it will be said, the Lord declares, on the contrary, that the punishment of the sin of the father shall not be transferred to the son. Observe the subject that is treated of in that place. The Israelites, after they had been long harassed by numerous and unceasing calamities, began to use this proverb, “The fathers have eaten sour grapes, and the children’s teeth are set on edge;”(840) by which they insinuated, that sins had been committed by their parents, the punishment of which was inflicted on them who were otherwise righteous and innocent, more through the implacable wrath of God, than through a just severity. The Prophet announces to them that this is not the case, but that they are punished for their own transgressions, and that it is incompatible with the Divine justice to punish a righteous son for the iniquity of a wicked father. Nor is this to be found in the penal sanction now under consideration. For if the visitation, of which we are treating, be fulfilled, when God removes from the family of the impious his grace, the light of his truth, and the other means of salvation, the very circumstance of children blinded and abandoned by him being found treading in the footsteps of their fathers, is an instance of their bearing the curse in consequence of the crimes of their parents. But their being the subjects of temporal miseries, and at length of eternal perdition, are punishments from the righteous judgment of God, not for the sins of others, but on account of their own iniquity.

XXI. On the other hand, God gives a promise to extend his mercy to a thousand generations; which also frequently occurs in the Scripture, and is inserted in the solemn covenant with the Church: “I will be a God unto thee, and to thy seed after thee.”(841) In allusion to this, Solomon says, that “the children of the just man are blessed after him;”(842) not only as the effect of a religious education, which is of no small importance, but also in consequence of the blessing promised in the covenant, that the grace of God shall perpetually remain in the families of the pious. This is a source of peculiar consolation to the faithful, but to the impious of great terror; for if, even after death, the memory of righteousness and iniquity has so much influence with God, that the curse of the one and the blessing of the other will redound to posterity, much more will it remain on the persons of the actors themselves. Now, it is no objection to our argument, that the descendants of the impious sometimes grow better, while those of the faithful degenerate; since the Legislator never intended to establish in this case such an invariable rule, as would derogate from his own free choice. For it is sufficient for the consolation of the righteous and the terror of the sinner, that the denunciation is not vain or inefficacious, although it be not always executed. For as the temporal punishments inflicted on a few wicked men are testimonies of the Divine wrath against sin, and of the judgment that will hereafter be pronounced on all sinners, though many escape with impunity even to the end of their lives, so, when the Lord exhibits one example of this blessing, in manifesting his mercy and goodness to the son for the sake of his father, he affords a proof of his constant and perpetual favour to his worshippers; and when, in any one instance, he pursues the iniquity of the father in the son, he shows what a judgment awaits all the reprobate on account of their own transgressions; the certainty of which was what he principally designed in this passage. He also gives us a cursory intimation of the greatness of his mercy, which he extends to a thousand generations, while he has assigned only four generations to his vengeance.

The Third Commandment.

_Thou shalt not take the name of the Lord thy God in vain._

XXII. The end of this precept is, that the Lord will have the majesty of his name to be held inviolably sacred by us. The substance of the command therefore is, that we ought not to profane that name by a contemptuous or irreverent use of it. This prohibition necessarily implies an injunction, that we studiously and carefully treat it with religious veneration. Therefore it becomes us to regulate our thoughts and words in such a manner that we may not think or speak any thing concerning God and his mysteries, but with the greatest sobriety and reverence; that in meditating on his works we may form no opinion that is dishonourable to him. These three things, I say, we ought most carefully to observe—first, that whatever we think, and whatever we say of him, should savour of his excellence, correspond to the sacred sublimity of his name, and tend to the exaltation of his magnificence. Secondly, we should not rashly and preposterously abuse his holy word and adorable mysteries to the purposes of ambition, of avarice, or of amusement; but as they bear an impression of the dignity of his name, they should always receive from us the honour and esteem which belong to them. Lastly, we should not injure his works by obloquy or detraction, as some miserable mortals are accustomed to do; but whenever we mention any thing done by him, we should celebrate it with encomiums of wisdom, justice, and goodness. This is “sanctifying” the name of God. In every other case, it is violated by a vain and criminal abuse, because it is carried beyond the limits of that legitimate use, to which alone it is consecrated; and though no other consequence ensue, it is deprived of its dignity, and by degrees rendered contemptible. But if it be so criminal thus rashly and unseasonably to introduce the name of God on every occasion, much more so must it be to apply it to such nefarious uses as they do, who make it subservient to the superstitions of necromancy, to horrible imprecations, to unlawful exorcisms, and to other impious incantations. But an oath is the thing principally contemplated in the command, as the most detestable instance of the perverse abuse of the Divine name; and this is done to inspire us with the greater horror of every species of profanation of it. That this precept relates to the worship of God and the reverence of his name, and not to the equity that ought to be observed among mankind, appears from this—that the subsequent condemnation, in the second table, of perjury and false witness, by which society is injured, would be a needless repetition, if the present precept related to a civil duty. Besides, the division of the law requires this; for, as we have already observed, it is not in vain that God has distributed the law into two tables. Whence we conclude, that in this command he vindicates his just claims, and guards the sanctity of his name, but does not teach the duties which men owe to each other.

XXIII. In the first place, we have to explain what an oath is. It consists in calling upon God as a witness, to confirm the truth of any declaration that we make. For execrations, which contain manifest reproaches against God, are not worthy to be mentioned among oaths. That such an attestation, when rightly performed, is a species of Divine worship, is evident from many places of Scripture; as when Isaiah prophesies of the vocation of the Assyrians and Egyptians to participate in the covenant with Israel. “They shall speak,” says he, “the language of Canaan, and swear to the Lord of hosts.”(843) By “swearing to the Lord” here is intended making a profession of religion. Again, when he speaks of the extension of his kingdom: “He who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth.”(844) Jeremiah says, “If they will diligently learn the ways of my people, to swear by my name, The Lord liveth; as they taught my people to swear by Baal, then shall they be built in the midst of my people.”(845) And we are justly said to profess our religion to the Lord, when we invoke his name to bear witness to us. For thereby we confess that he is truth itself, eternal and immutable; whom we call not only as a witness of the truth, excelling all others, but also as the only defender of it, who is able to bring to light things which are concealed, and in a word, as the searcher of all hearts. For where human testimonies are wanting, we resort for refuge to the testimony of God; and particularly when any thing is to be affirmed, which is hidden in the conscience. For which reason the Lord is extremely angry with them who swear by strange gods, and interprets that species of swearing as a proof of manifest defection from him. “Thy children have forsaken me, and sworn by them that are no gods.”(846) And he declares the atrociousness of this crime by his denunciation of punishment: “I will cut off them that swear by the Lord, and that swear by Malcham.”(847)

XXIV. Now, since we understand it to be the will of the Lord, that we should reverence his name in our oaths, we ought to use so much the more caution, lest, instead of reverence, they betray dishonour or contempt of it. It is no trifling insult to him, when perjury is committed in his name; and therefore the law calls it a profanation.(848) But what remains to the Lord, when he is despoiled of his truth? he will then cease to be God. But he is certainly despoiled of it, when he is made an abettor and approver of a falsehood. Wherefore, when Joshua would induce Achan to a confession of the truth, he says, “My son, give, I pray thee, glory to the Lord God of Israel;”(849) implying in this that the Lord is grievously dishonoured, if perjury be committed in his name. Nor is this strange; for in such a case we do all that is in our power to brand his sacred name with a falsehood. And that this form of expression was customary among the Jews, whenever any man was called to take an oath, appears from a similar adjuration used by the Pharisees in the Gospel of John.(850) To this caution we are accustomed by the forms of oaths which are used in the Scriptures: “The Lord liveth;”(851) “God do so and more also to me;”(852) “I call God for a record upon my soul;”(853) which imply, that we cannot invoke God to be a witness to our declarations, without imprecating his vengeance upon us if we be guilty of perjury.

XXV. The name of God is rendered vile and contemptible, when it is used in unnecessarily swearing even to what is true; for in this instance also it is taken in vain. Wherefore it will not be sufficient to abstain from perjury; unless we also remember, that swearing is permitted and appointed, not for the sake of our pleasure or caprice, but from necessity; and that the lawful use of it, therefore, is transgressed by those who apply it to cases where it is not necessary. Now, no other necessity can be pretended, but when we want to serve either religion or charity. This crime, in the present day, is carried to a very great extent; and it is so much the more intolerable, since by its frequency it has ceased to be considered as a crime, though before the Divine tribunal it is deemed no trivial offence. For the name of God is universally profaned without concern in trifling conversations; and it is not considered as sinful, because this presumptuous wickedness has been so long practised with impunity. But the Divine command remains valid; the sanction remains firm; and a future day will witness the completion of that part of it which denounces a particular punishment against those who take his name in vain. This precept is violated also in another way. If in our oaths we substitute the servants of God in the place of God himself, we are guilty of manifest impiety; because we thereby transfer to them the glory due to the Deity. Nor is it without reason, that God, by a special command, enjoins us to swear by his name,(854) and by a special prohibition interdicts us from swearing by any strange gods.(855) And the Apostle evidently attests the same, when he says, that “men swear by the greater, but that God, because he could swear by no greater, sware by himself.”(856)

XXVI. The Anabaptists, not satisfied with this limitation of oaths, condemn all oaths without exception; because the prohibition of Christ is general: “I say unto you, Swear not at all. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.”(857) But by this mode of interpretation they set Christ in opposition to the Father, as though he descended into this world to abrogate the Father’s decrees. For in the law the eternal God not only permits an oath, as a lawful thing, which would be sufficient to justify the use of it, but in cases of necessity commands it.(858) Now, Christ asserts, that “he and his Father are one,” that “he acts only according to the commands of the Father,” that “his doctrine is not of himself,” &c.(859) What then? Will they make God to contradict himself, by prohibiting and condemning in our conduct that which he has before approved and enjoined? But as the words of Christ involve some difficulty, let us enter on a brief examination of them. Here we shall never arrive at the truth, unless we attend to the design of Christ, and advert to the subject of which he is there treating. His design is not to relax or to restrict the law, but to reduce it to its true and genuine meaning, which had been very much corrupted by the false comments of the scribes and Pharisees. If we bear this in our minds, we shall not be of opinion that Christ condemned all oaths, but only those which transgress the rule of the law. It appears to have been the custom of the people at that time to avoid nothing but perjuries; whereas the law forbids not only perjuries, but likewise all vain and superfluous oaths. Our Lord, therefore, that infallible expositor of the law, apprizes them that it is sinful, not only to perjure themselves, but even to swear. To swear in what manner? In vain. But the oaths which are sanctioned in the law he leaves without any objection. They consider themselves as urging a very powerful argument, when they violently insist on the particle _at all_; which, nevertheless, refers not to the word _swear_, but to the forms of oaths that are there subjoined. For the error there condemned consisted, partly, in a supposition that in swearing by heaven and earth, there was no interference with the name of God. Therefore, after the principal instance of transgression, the Lord goes on to destroy all their subterfuges, that they may not imagine themselves to have escaped by suppressing the name of God, and calling heaven and earth to witness for them. For here, by the way, it must be remarked, that men indirectly swear by God, though his name is not expressed; as when they swear by the light of life, by the bread which they eat, by their baptism, or by any other blessings which they have received from the Divine munificence. Nor does Christ in that place prohibit them from swearing by heaven, and earth, and Jerusalem, in order to correct superstition, as some falsely imagine; but rather to confute the sophistical subtlety of persons who thought there was no crime in the foolish use of indirect oaths, as though they were not chargeable with profaning the sacred name of God, which is engraven, however, on all his benefits. But the case is different, where any mortal man, or one that is dead, or an angel, is substituted in the place of God; as, among idolatrous nations, adulation invented that odious form of swearing by the life or genius of a king; because in such cases the deification of a creature obscures and diminishes the glory of the only true God. But when we mean nothing but to derive a confirmation to our assertions from the sacred name of God, although it be done in an indirect manner, yet all such frivolous oaths are offensive to his majesty. Christ deprives this licentious practice of every vain excuse, by his prohibition of swearing at all. James also aims at the same point,(860) where he uses the language of Christ, which I have cited; because this presumption has always been prevalent in the world, notwithstanding it is a profanation of the name of God. For if you refer the particle _at all_ to the substance of swearing, as though every oath, without exception, were unlawful, what means the explanation which is immediately annexed, “Neither by heaven, neither by earth,” &c., language evidently used in refutation of those cavils, which the Jews considered as furnishing an excuse for their sin.

XXVII. It can no longer be doubtful, therefore, to persons of sound judgment, that the Lord, in that passage, only condemns those oaths which had been forbidden by the law. For even he, who exhibited in his life an example of the perfection which he inculcated, hesitated not to make use of oaths whenever occasion required; and his disciples, who, we doubt not, were obedient to their master in all things, followed the same example. Who can dare to assert, that Paul would have sworn, if all oaths had been prohibited? But when the occasion requires it, he swears without any scruple, and sometimes even adds an imprecation. The question, however, is not yet decided; for it is the opinion of some persons, that public oaths are the only exceptions from this prohibition; such as we take when required by a magistrate; such also as princes are accustomed to use in ratifying treaties; or subjects, when they swear allegiance to their princes; or soldiers, as a military test; and others of a similar kind. To this class also they justly refer those oaths which we find used by Paul in assertion of the dignity of the gospel; because the Apostles, in the exercise of their functions, were not private persons, but public ministers of God. And indeed I will not deny that these are the safest oaths; because they are sanctioned by the strongest testimonies of Scripture. A magistrate is directed, in a dubious case, to put a witness to his oath, and the witness, on the other hand, is required to answer on his oath; and the Apostle says, that human controversies are adjusted by this expedient.(861) In this precept both parties are furnished with a complete justification of their conduct. Moreover we may observe, that among the ancient heathen a public and solemn oath was held in great reverence; but that common ones, which they used in their ordinary intercourse, were not esteemed of any, or of much importance, because they imagined that these were not regarded by the Divine majesty. But it would be too dangerous to condemn private oaths, which are taken, in cases of necessity, with sobriety, integrity, and reverence, since they are supported both by reason and by scriptural examples. For if it be lawful for private persons in an important and serious affair to appeal to God as a judge between them, much more must it be allowable to invoke him as a witness. Your brother will accuse you of perfidy; you endeavour to exculpate yourself; he will not permit himself by any means to be satisfied. If your reputation be endangered by his obstinate malignity, you may, without any offence, appeal to the judgment of God, that in his own time he will manifest your innocence. If the words be strictly examined, it is a less thing to appeal to him as a witness than as a judge. I see not, therefore, why we should assert such an appeal to him to be unlawful. There are not wanting numerous examples of it. If the oath of Abraham and Isaac with Abimelech be alleged to have been taken in a public capacity, certainly Jacob and Laban were private persons, and yet they confirmed the covenant between them by a mutual oath.(862) Boaz was a private person, who confirmed in the same manner his promise of marriage to Ruth.(863) Obadiah was a private person, a righteous man, and one that feared the Lord, who declared with an oath the fact of which he wished to convince Elijah.(864) I can find, therefore, no better rule, than that we regulate our oaths in such a manner, that they be not rash or inconsiderate, wanton or frivolous, but used in cases of real necessity, as for vindicating the glory of the Lord, or promoting the edification of our brother; which is the end of this commandment of the law.

The Fourth Commandment.

_Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the sabbath of the Lord thy God; in it thou shalt not do any work, &c._

XXVIII. The end of this precept is, that, being dead to our own affections and works, we should meditate on the kingdom of God, and be exercised in that meditation in the observance of his institutions. But, as it has an aspect peculiar and distinct from the others, it requires a little different kind of exposition. The fathers frequently call it a _shadowy commandment_, because it contains the external observance of the day, which was abolished with the rest of the figures at the advent of Christ. And there is much truth in their observation; but it reaches only half of the subject. Wherefore it is necessary to seek further for an exposition, and to consider three causes, on which I think I have observed this commandment to rest. For it was the design of the heavenly Lawgiver, under the rest of the seventh day, to give the people of Israel a figure of the spiritual rest, by which the faithful ought to refrain from their own works, in order to leave God to work within them. His design was, secondly, that there should be a stated day, on which they might assemble together to hear the law and perform the ceremonies, or at least which they might especially devote to meditations on his works; that by this recollection they might be led to the exercises of piety. Thirdly, he thought it right that servants, and persons living under the jurisdiction of others, should be indulged with a day of rest, that they might enjoy some remission from their labour.

XXIX. Yet we are taught in many places that this adumbration of the spiritual rest was the principal design of the sabbath. For the Lord is hardly so strict in his requisitions of obedience to any other precept.(865) When he means to intimate, in the Prophets, that religion is totally subverted, he complains that his sabbaths are polluted, violated, neglected, and profaned;(866) as though, in case of that duty being neglected, there remained no other way in which he could be honoured. On the other hand, he notices the observance of it with singular encomiums. Wherefore also, among the other Divine communications, the faithful used very highly to esteem the revelation of the sabbath. For this is the language of the Levites in a solemn assembly, recorded by Nehemiah: “Thou madest known unto our fathers thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses.”(867) We see the singular estimation in which it is held above all the commandments of the law. All these things tend to display the dignity of the mystery, which is beautifully expressed by Moses and Ezekiel. In Exodus we read as follows: “Verily my sabbaths ye shall keep; for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Ye shall keep the sabbath therefore; for it is holy unto you. The children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever.”(868) This is more fully expressed by Ezekiel; but the substance of what he says is, that the sabbath was a sign by which the Israelites might know that God was their sanctifier.(869) If our sanctification consists properly in the mortification of our own will, there is a very natural analogy between the external sign and the internal thing which it represents. We must rest altogether, that God may operate within us; we must recede from our own will, resign our own heart, and renounce all our carnal affections; in short, we must cease from all the efforts of our own understanding, that having God operating within us, we may enjoy rest in him, as we are also taught by the Apostle.(870)

XXX. This perpetual cessation was represented to the Jews by the observance of one day in seven, which the Lord, in order that it might be the more religiously kept, recommended by his own example. For it is no small stimulus to any action, for a man to know that he is imitating his Creator. If any one inquire after a hidden signification in the septenary number, it is probable, that because in Scripture it is the number of perfection, it is here selected to denote perpetual duration. This is confirmed also by the circumstance, that Moses, with that day in which he narrates that the Lord rested from his works, concludes his description of the succession of days and nights. We may also adduce another probable conjecture respecting this number—that the Lord intended to signify that the sabbath would never be completed until the arrival of the last day. For in it we begin that blessed rest, in which we make new advances from day to day. But because we are still engaged in a perpetual warfare with the flesh, it will not be consummated before the completion of that prediction of Isaiah, “It shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord;”(871) that is, when God shall be “all in all.”(872) The Lord may be considered, therefore, as having delineated to his people, in the seventh day, the future perfection of his sabbath in the last day, that, by a continual meditation on the sabbath during their whole life, they might be aspiring towards this perfection.

XXXI. If any one disapprove of this observation on the number, as too curious, I object not to its being understood in a more simple manner; that the Lord ordained a certain day, that the people under the discipline of the law might be exercised in continual meditations on the spiritual rest; that he appointed the seventh day, either because he foresaw it would be sufficient, or in order that the proposal of a resemblance to his own example might operate as a stronger stimulus to the people, or at least to apprize them that the only end of the sabbath was to promote their conformity to their Creator. For this is of little importance, provided we retain the mystery, which is principally exhibited, of a perpetual rest from our own works. To the contemplation of this, the Prophets used frequently to recall the Jews, that they might not suppose themselves to have discharged their duty merely by a cessation from manual labours. Beside the passages already cited, we have the following in Isaiah: “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord,” &c.(873) But all that it contained of a ceremonial nature was without doubt abolished by the advent of the Lord Christ. For he is the truth, at whose presence all figures disappear; the body, at the sight of which all the shadows are relinquished. He, I say, is the true fulfilment of the sabbath. Having been “buried with him by baptism, we have been planted together in the likeness of his death, that being partakers of his resurrection, we may walk in newness of life.”(874) Therefore the Apostle says in another place, that “the sabbath was a shadow of things to come; but the _body_ is of Christ;”(875) that is, the real substance of the truth, which he has beautifully explained in that passage. This is contained not in one day, but in the whole course of our life, till, being wholly dead to ourselves, we be filled with the life of God. Christians therefore ought to depart from all superstitious observance of days.

XXXII. As the two latter causes, however, ought not to be numbered among the ancient shadows, but are equally suitable to all ages,—though the sabbath is abrogated, yet it is still customary among us to assemble on stated days for hearing the word, for breaking the mystic bread, and for public prayers; and also to allow servants and labourers a remission from their labour. That in commanding the sabbath, the Lord had regard to both these things, cannot be doubted. The first is abundantly confirmed even by the practice of the Jews. The second is proved by Moses, in Deuteronomy, in these words: “that thy man‐servant and thy maid‐servant may rest as well as thou. And remember that thou wast a servant in the land of Egypt.”(876) Also, in Exodus: “that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.”(877) Who can deny that both these things are as proper for us as for the Jews? Assemblies of the Church are enjoined in the Divine word, and the necessity of them is sufficiently known even from the experience of life. Unless there be stated days appointed for them, how can they be held? According to the direction of the Apostle, “all things” are to “be done decently and in order” among us.(878) But so far is it from being possible to preserve order and decorum without this regulation, that, if it were abolished, the Church would be in imminent danger of immediate convulsion and ruin. But if we feel the same necessity, to relieve which the Lord enjoined the sabbath upon the Jews, let no one plead that it does not belong to us. For our most provident and indulgent Father has been no less attentive to provide for our necessity than for that of the Jews. But why, it may be asked, do we not rather assemble on every day, that so all distinction of days may be removed? I sincerely wish that this were practised; and truly spiritual wisdom would be well worthy of some portion of time being daily allotted to it; but if the infirmity of many persons will not admit of daily assemblies, and charity does not permit us to require more of them, why should we not obey the rule which we have imposed upon us by the will of God?

XXXIII. I am obliged to be rather more diffuse on this point, because, in the present age, some unquiet spirits have been raising noisy contentions respecting the Lord’s day. They complain that Christians are tinctured with Judaism, because they retain any observance of days. But I reply, that the Lord’s day is not observed by us upon the principles of Judaism; because in this respect the difference between us and the Jews is very great. For we celebrate it not with scrupulous rigour, as a ceremony which we conceive to be a figure of some spiritual mystery, but only use it as a remedy necessary to the preservation of order in the Church. But they say, Paul teaches that Christians are not to be judged in the observance of it, because it is a shadow of something future.(879) Therefore he is “afraid lest” he has “bestowed” on the Galatians “labour in vain,” because they continued to “observe days.”(880) And in the Epistle to the Romans, he asserts him to be “weak in the faith,” who “esteemeth one day above another.”(881) But who, these furious zealots only excepted, does not see what observance the apostle intends? For they did not observe them for the sake of political and ecclesiastical order; but when they retained them as shadows of spiritual things, they were so far guilty of obscuring the glory of Christ and the light of the gospel. They did not, therefore, rest from their manual labours, as from employments which would divert them from sacred studies and meditations; but from a principle of superstition, imagining their cessation from labour to be still an expression of reverence for the mysteries formerly represented by it. This preposterous distinction of days the Apostle strenuously opposes; and not that legitimate difference which promotes the peace of the Christian Church. For in the churches which he founded, the sabbath was retained for this purpose. He prescribes the same day to the Corinthians, for making collections for the relief of the brethren at Jerusalem. If superstition be an object of fear, there was more danger in the holy days of the Jews, than in the Lord’s days now observed by Christians. Now, whereas it was expedient for the destruction of superstition, the day which the Jews kept holy was abolished; and it being necessary for the preservation of decorum, order, and peace, in the Christian Church, another day was appointed for the same use.

XXXIV. However, the ancients have not without sufficient reason substituted what we call the Lord’s day in the room of the sabbath. For since the resurrection of the Lord is the end and consummation of that true rest, which was adumbrated by the ancient sabbath, the same day which put an end to the shadows, admonishes Christians not to adhere to a shadowy ceremony. Yet I do not lay so much stress on the septenary number, that I would oblige the Church to an invariable adherence to it; nor will I condemn those churches which have other solemn days for their assemblies, provided they keep at a distance from superstition. And this will be the case, if they be only designed for the observance of discipline and well‐regulated order. Let us sum up the whole in the following manner: As the truth was delivered to the Jews under a figure, so it is given to us without any shadows; first, in order that during our whole life we should meditate on a perpetual rest from our own works, that the Lord may operate within us by his Spirit; secondly, that every man, whenever he has leisure, should diligently exercise himself in private in pious reflections on the works of God, and also that we should at the same time observe the legitimate order of the Church, appointed for the hearing of the word, for the administration of the sacraments, and for public prayer; thirdly, that we should not unkindly oppress those who are subject to us. Thus vanish all the dreams of false prophets, who in past ages have infected the people with a Jewish notion, affirming that nothing but the ceremonial part of this commandment, which, according to them, is the appointment of the seventh day, has been abrogated, but that the moral part of it, that is, the observance of one day in seven, still remains. But this is only changing the day in contempt of the Jews, while they retain the same opinion of the holiness of a day; for on this principle the same mysterious signification would still be attributed to particular days, which they formerly obtained among the Jews. And indeed we see what advantages have arisen from such a sentiment. For those who adhere to it, far exceed the Jews in a gross, carnal, and superstitious observance of the sabbath; so that the reproofs, which we find in Isaiah, are equally applicable to them in the present age, as to those whom the Prophet reproved in his time. But the principal thing to be remembered is the general doctrine; that, lest religion decay or languish among us, sacred assemblies ought diligently to be held, and that we ought to use those external means which are adapted to support the worship of God.

The Fifth Commandment.

_Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee._

XXXV. The end of this precept is, that since the Lord God desires the preservation of the order he has appointed, the degrees of preëminence fixed by him ought to be inviolably preserved. The sum of it, therefore, will be, that we should reverence them whom God has exalted to any authority over us, and should render them honour, obedience, and gratitude. Whence follows a prohibition to derogate from their dignity by contempt, obstinacy, or ingratitude. For in the Scripture the word “honour” has an extensive signification; as, when the Apostle directs that “the elders who rule well be counted worthy of double honour,”(882) he means not only that they are entitled to reverence, but likewise such a remuneration as their ministry deserves. But as this precept, which enjoins subjection to superiors, is exceedingly repugnant to the depravity of human nature, whose ardent desire of exaltation will scarcely admit of subjection, it has therefore proposed as an example that kind of superiority which is naturally most amiable and least invidious; because that might the more easily mollify and incline our minds to a habit of submission. By that subjection, therefore, which is most easy to be borne, the Lord accustoms us by degrees to every kind of legitimate obedience; because the reason of all is the same. For to those, to whom he gives any preëminence, he communicates his own authority, as far as is necessary for the preservation of that preëminence. The titles of Father, God, and Lord, are so eminently applicable to him, that, whenever we hear either of them mentioned, our minds cannot but be strongly affected with a sense of his majesty. Those, therefore, on whom he bestows these titles, he illuminates with a ray of his splendour, to render them all honourable in their respective stations. Thus in a father we ought to recognize something Divine; for it is not without reason that he bears one of the titles of the Deity. Our prince, or our lord, enjoys an honour somewhat similar to that which is given to God.

XXXVI. Wherefore it ought not to be doubted that God here lays down a universal rule for our conduct; namely, that to every one, whom we know to be placed in authority over us by his appointment, we should render reverence, obedience, gratitude, and all the other services in our power. Nor does it make any difference, whether they are worthy of this honour, or not. For whatever be their characters, yet it is not without the appointment of the Divine providence, that they have attained that station, on account of which the supreme Legislator has commanded them to be honoured. He has particularly enjoined reverence to our parents, who have brought us into this life; which nature itself ought to teach us. For those who violate the parental authority by contempt or rebellion, are not men, but monsters. Therefore the Lord commands all those, who are disobedient to their parents, to be put to death, as having rendered themselves unworthy to enjoy the light, by their disregard of those by whose means they were introduced to it. And various appendices to the law evince the truth of our observation, that the honour here intended consists in reverence, obedience, and gratitude. The first the Lord confirms, when he commands him to be slain who has cursed his father or mother;(883) for in that case he punishes contempt. He confirms the second, when he denounces the punishment of death against disobedient and rebellious children.(884) The third is supported by Christ, who says, “God commanded, saying, Honour thy father and mother;” and, “He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; and honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.”(885) And whenever Paul mentions this commandment, he explains it as a requisition of obedience.(886)

XXXVII. In order to recommend it, a promise is annexed, which is a further intimation how acceptable to God that submission is which is here enjoined. Paul employs that stimulus to arouse our inattention, when he says, “This is the first commandment with promise.” For the preceding promise, in the first table, was not particularly confined to one commandment, but extended to the whole law. Now, the true explanation of this promise is, that the Lord spake particularly to the Israelites concerning the land which he had promised them as an inheritance. If the possession of that land therefore was a pledge of the Divine goodness, we need not wonder, if it was the Lord’s will to manifest his favour by bestowing length of life, in order to prolong the enjoyment of the blessing conferred by him. The meaning of it therefore is, Honour thy father and thy mother, that through the space of a long life thou mayest enjoy the possession of the land, which will be to thee a testimony of my favour. But, as the whole earth is blessed to the faithful, we justly place the present life among the blessings we receive from God. Wherefore this promise belongs likewise to us, inasmuch as the continuance of the present life affords us a proof of the Divine benevolence. For neither is it promised to us, nor was it promised to the Jews, as though it contained any blessedness in itself; but because to the pious it is generally a token of the Divine favour. Therefore, if a son, that is obedient to his parents, happen to be removed out of life before the age of maturity,—which is a case of frequent occurrence,—the Lord, nevertheless, perseveres with as much punctuality in the completion of his promise, as if he were to reward a person with a hundred acres of land to whom he had only promised one. The whole consists in this: We should consider that long life is promised to us so far as it is the blessing of God; but that it is a blessing, only as it is a proof of the favour of God, which he infinitely more richly and substantially testifies and actually demonstrates to his servants in their death.

XXXVIII. Moreover, when the Lord promises the blessing of the present life to those children who honour their parents with proper reverence, he at the same time implies that a certain curse impends over all those who are disobedient and perverse. And that it might not fail of being executed, he pronounces them in his law to be liable to the sentence of death, and commands that punishment to be inflicted on them. If they escape that, he punishes them himself in some other way. For we see what great numbers of persons of this character fall in battles and in private quarrels; others are afflicted in unusual ways; and almost all of them are proofs of the truth of this threatening. But if any arrive at an extreme age, being deprived of the Divine blessing, they only languish in misery in this life, and are reserved to greater punishments hereafter; and consequently they are far from participating in the blessing promised to dutiful children. But it must be remarked by the way, that we are commanded to obey them only “in the Lord;” and this is evident from the foundation before laid; for they preside in that station to which the Lord has exalted them by communicating to them a portion of his honour. Wherefore the submission exercised towards them ought to be a step towards honouring the Supreme Father. Therefore, if they instigate us to any transgression of the law, we may justly consider them not as parents, but as strangers, who attempt to seduce us from obedience to our real Father. The same observation is applicable to princes, lords, and superiors of every description. For it is infamous and absurd, that their eminence should avail to depreciate the preëminence of God, upon which it depends, and to which it ought to conduct us.

The Sixth Commandment.

_Thou shalt not kill._

XXXIX. The end of this precept is, that since God has connected mankind together in a kind of unity, every man ought to consider himself as charged with the safety of all. In short, then, all violence and injustice, and every kind of mischief, which may injure the body of our neighbour, are forbidden to us. And therefore we are enjoined, if it be in our power, to assist in protecting the lives of our neighbours; to exert ourselves with fidelity for this purpose; to procure those things which conduce to their tranquillity; to be vigilant in shielding them from injuries; and in cases of danger to afford them our assistance. If we remember that this is the language of the Divine Legislator, we should consider, at the same time, that he intends this rule to govern the soul. For it were ridiculous, that he who beholds the thoughts of the heart, and principally insists on them, should content himself with forming only the body to true righteousness. Mental homicide, therefore, is likewise prohibited, and an internal disposition to preserve the life of our brother is commanded in this law. The hand, indeed, accomplishes the homicide, but it is conceived by the mind under the influence of anger and hatred. Examine whether you can be angry with your brother, without being inflamed with a desire of doing him some injury. If you cannot be angry with him, then you cannot hate him; for hatred is nothing more than inveterate anger. However you may dissemble, and endeavour to extricate yourself by vain subterfuges, whenever there is either anger or hatred, there is also a disposition to do injury. If you persist in your evasions, it is already pronounced by the Holy Spirit, that “Whosoever hateth his brother is a murderer.”(887) It is declared by the Lord Christ, “that whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire.”(888)

XL. Now, the Scripture states two reasons on which this precept is founded; the first, that man is the image of God; the second, that he is our own flesh. Wherefore, unless we would violate the image of God, we ought to hold the personal safety of our neighbour inviolably sacred; and unless we would divest ourselves of humanity, we ought to cherish him as our own flesh. The motives which are derived from the redemption and grace of Christ will be treated in another place. These two characters, which are inseparable from the nature of man, God requires us to consider as motives to our exertions for his security; so that we may reverence his image impressed on him, and show an affectionate regard for our own flesh. That person, therefore, is not innocent of the crime of murder, who has merely restrained himself from the effusion of blood. If you perpetrate, if you attempt, if you only conceive in your mind any thing inimical to the safety of another, you stand guilty of murder. Unless you also endeavour to defend him to the utmost of your ability and opportunity, you are guilty of the same inhuman transgression of the law. But if so much concern be discovered for the safety of the body, we may conclude, how much care and attention should be devoted to the safety of the soul, which, in the sight of God, is of infinitely superior value.

The Seventh Commandment.

_Thou shalt not commit adultery._

XLI. The end of this precept is, that because God loves chastity and purity, we ought to depart from all uncleanness. The sum of it therefore is, that we ought not to be polluted by any carnal impurity, or libidinous intemperance. To this prohibition corresponds the affirmative injunction, that every part of our lives ought to be regulated by chastity and continence. But he expressly forbids adultery, to which all incontinence tends; in order that by the turpitude of that which is very gross and palpable, being an infamous pollution of the body, he may lead us to abominate every unlawful passion. Since man was created in such a state as not to live a solitary life, but to be united to a help‐meet; and moreover since the curse of sin has increased this necessity,—the Lord has afforded us ample assistance in this case by the institution of marriage—a connection which he has not only originated by his authority, but also sanctified by his blessing. Whence it appears, that every other union, but that of marriage, is cursed in his sight; and that the conjugal union itself is appointed as a remedy for our necessity, that we may not break out into unrestrained licentiousness. Let us not flatter ourselves, therefore, since we hear that there can be no cohabitation of male and female, except in marriage, without the curse of God.

XLII. Now, since the original constitution of human nature, and the violence of the passions consequent upon the fall, have rendered a union of the sexes doubly necessary, except to those whom God has exempted from that necessity by peculiar grace, let every one carefully examine what is given to him. Virginity, I acknowledge, is a virtue not to be despised. But as this is denied to some, and to others is granted only for a season, let those who are troubled with incontinence, and cannot succeed in resisting it, avail themselves of the help of marriage, that they may preserve their chastity according to the degree of their calling. For persons who “cannot receive this saying,”(889) if they do not assist their frailty by the remedy offered and granted to them, oppose God and resist his ordinance. Here let no one object, as many do in the present day, that with the help of God he can do all things. For the assistance of God is granted only to them who walk in his ways, that is, in their calling; which is deserted by all those who neglect the means which God has afforded them, and strive to overcome their necessities by vain presumption. That continence is a peculiar gift of God, and of that kind which is not imparted promiscuously, or to the whole body of the Church, but only conferred on a few of its members, is affirmed by our Lord. For he mentions a certain class of men who “have made themselves eunuchs for the kingdom of heaven’s sake;”(890) that is, that they might be more at liberty to devote their attention to the affairs of the kingdom of heaven. But that no one might suppose this to be in the power of man, he had already declared that “all men cannot receive this saying, save they to whom it is given.” And he concludes, “He that is able to receive it, let him receive it.” Paul is still more explicit, when he says, that “every man hath his proper gift of God, one after this manner, and another after that.”(891)

XLIII. Since we are so expressly apprized that it is not in the power of every one to preserve chastity in celibacy, even with the most strenuous efforts for that purpose, and that it is a peculiar grace, which the Lord confers only on particular persons, that he may have them more ready for his service, do we not resist God, and strive against the nature instituted by him, unless we accommodate our manner of life to the measure of our ability? In this commandment the Lord prohibits adultery: therefore he requires of us purity and chastity. The only way of preserving this is, that every one should measure himself by his own capacity. Let no one rashly despise marriage as a thing useless or unnecessary to him; let no one prefer celibacy, unless he can dispense with a wife. And in that state let him not consult his carnal tranquillity or advantage, but only that, being exempted from this restraint, he may be the more prompt and ready for all the duties of piety. Moreover, as this benefit is conferred upon many persons only for a season, let every one refrain from marriage as long as he shall be capable of supporting a life of celibacy. When his strength fails to overcome his passions, let him consider that the Lord has laid him under a necessity of marrying. This is evident from the direction of the Apostle: “To avoid fornication, let every man have his own wife, and let every woman have her own husband.” Again: “If they cannot contain, let them marry.”(892) Here, in the first place, he signifies that the majority of men are subject to the vice of incontinence; in the next place, of those who are subject to it, he makes no exception, but enjoins them all to have recourse to that sole remedy which obviates unchastity. Those who are incontinent, therefore, if they neglect this method of curing their infirmity, are guilty of sin, in not obeying this injunction of the Apostle. And let not him who refrains from actual fornication, flatter himself, as though he could not be charged with unchastity, while his heart at the same time is inflamed with libidinous desire. For Paul defines chastity to consist in sanctity of mind connected with purity of body. “The unmarried woman,” he says, “careth for the things of the Lord, that she may be holy both in body and in spirit.”(893) Therefore, when he gives a reason to confirm the preceding injunction, he does not content himself with saying that it is better for a man to marry than to pollute himself with the society of a harlot, but affirms that “it is better to marry than to burn.”(894)

XLIV. Now, if married persons are satisfied that their society is attended with the blessing of the Lord, they are thereby admonished that it must not be contaminated by libidinous and dissolute intemperance. For if the honour of marriage conceals the shame of incontinence, it ought not on that account to be made an incitement to it. Wherefore let it not be supposed by married persons that all things are lawful to them. Every man should observe sobriety towards his wife, and every wife, reciprocally, towards her husband; conducting themselves in such a manner as to do nothing unbecoming the decorum and temperance of marriage. For thus ought marriage contracted in the Lord to be regulated by moderation and modesty, and not to break out into the vilest lasciviousness. Such sensuality has been stigmatized by Ambrose with a severe, but not unmerited censure, when he calls those who in their conjugal intercourse have no regard to modesty or decorum, the adulterers of their own wives. Lastly, let us consider who the Legislator is, by whom adultery is here condemned. It is no other than he who ought to have the entire possession of us, and justly requires the whole of our spirit, soul, and body. Therefore, when he prohibits us from committing adultery, he at the same time forbids us, either by lasciviously ornamenting our persons, or by obscene gesticulations, or by impure expressions, insidiously to attack the chastity of others. For there is much reason in the address of Archelaus to a young man clothed in an immoderately effeminate and delicate manner, that it was immaterial in what part he was immodest, with respect to God, who abominates all contamination, in whatever part it may discover itself, either of soul or of body. And that there may be no doubt on the subject, let us remember that God here recommends chastity. If the Lord requires chastity of us, he condemns every thing contrary to it. Wherefore, if we aspire to obedience, neither let our mind internally burn with depraved concupiscence, nor let our eyes wanton into corrupt affections, nor let our body be adorned for purposes of seduction, nor let our tongue with impure speeches allure our mind to similar thoughts, nor let us inflame ourselves with intemperance. For all these vices are stains, by which the purity of chastity is defiled.

The Eighth Commandment.

_Thou shalt not steal._

XLV. The end of this precept is, that, as injustice is an abomination to God, every man may possess what belongs to him. The sum of it, then, is, that we are forbidden to covet the property of others, and are therefore enjoined faithfully to use our endeavours to preserve to every man what justly belongs to him. For we ought to consider, that what a man possesses has fallen to his lot, not by a fortuitous contingency, but by the distribution of the supreme Lord of all; and that therefore no man can be deprived of his possessions by criminal methods, without an injury being done to the Divine dispenser of them. But the species of theft are numerous. One consists in violence; when the property of any person is plundered by force and predatory license. Another consists in malicious imposture; when it is taken away in a fraudulent manner. Another consists in more secret cunning; where any one is deprived of his property under the mask of justice. Another consists in flatteries; where we are cheated under the pretence of a donation. But not to dwell too long on the recital of the different species of theft, let us remember that all artifices by which the possessions and wealth of our neighbours are transferred to us, whenever they deviate from sincere love into a desire of deceiving, or doing any kind of injury, are to be esteemed acts of theft. This is the only view in which God considers them, even though the property may be gained by a suit at law. For he sees the tedious manœuvres with which the designing man begins to decoy his more simple neighbour, till at length he entangles him in his snares. He sees the cruel and inhuman laws, by which the more powerful man oppresses and ruins him that is weaker. He sees the baits with which the more crafty trap the imprudent. All which things are concealed from the judgment of man, nor ever come to his knowledge. And this kind of injury relates not only to money, or to goods, or to lands, but to whatever each individual is justly entitled to; for we defraud our neighbours of their property, if we deny them those kind offices, which it is our duty to perform to them. If an idle agent or steward devour the substance of his master, and be inattentive to the care of his domestic affairs; if he either improperly waste, or squander with a luxurious profusion, the property intrusted to him; if a servant deride his master, if he divulge his secrets, if by any means he betray either his life or his property; and if, on the other hand, a master inhumanly oppress his family,—God holds him guilty of theft. For the property of others is withheld and misapplied by him, who does not perform towards them those offices which the duty of his situation requires of him.

XLVI. We shall rightly obey this commandment therefore, if, contented with our own lot, we seek no gain but in an honest and lawful way; if we neither desire to enrich ourselves by injustice, nor attempt to ruin the fortune of our neighbour, in order to increase our own; if we do not labour to accumulate wealth by cruelty, and at the expense of the blood of others; if we do not greedily scrape together from every quarter, regardless of right or wrong, whatever may conduce to satiate our avarice or support our prodigality. On the contrary, it should be our constant aim, as far as possible, faithfully to assist all by our advice and our property in preserving what belongs to them; but if we are concerned with perfidious and fallacious men, let us be prepared rather to recede a little from our just right than to contend with them. Moreover, let us communicate to the necessities, and according to our ability alleviate the poverty, of those whom we perceive to be pressed by any embarrassment of their circumstances. Lastly, let every man examine what obligations his duty lays him under to others, and let him faithfully discharge the duties which he owes them. For this reason the people should honour their governors, patiently submit to their authority, obey their laws and mandates, and resist nothing, to which they can submit consistently with the Divine will. On the other hand, let governors take care of their people, preserve the public peace, protect the good, punish the wicked, and administer all things in such a manner, as becomes those who must render an account of their office to God the supreme Judge. Let the ministers of churches faithfully devote themselves to the ministry of the word, and let them never adulterate the doctrine of salvation, but deliver it pure and uncontaminated to the people of God. Let them teach, not only by their doctrine, but by the example of their lives; in a word, let them preside as good shepherds over the sheep. Let the people, on their part, receive them as the messengers and apostles of God, render to them that honour to which the supreme Master has exalted them, and furnish them with the necessaries of life. Let parents undertake the support, government, and instruction of their children, as committed by God to their care; nor let them exasperate their minds and alienate their affections from them by cruelty, but cherish and embrace them with the lenity and indulgence becoming their character. And that obedience is due to them from their children has been before observed. Let juniors revere old age, since the Lord has designed that age to be honourable. Let old men, by their prudence and superior experience, guide the imbecility of youth; not teasing them with sharp and clamorous invectives, but tempering severity with mildness and affability. Let servants show themselves obedient and diligent in the service of their masters; and that not only in appearance, but from the heart, as serving God himself. Neither let masters behave morosely and perversely to their servants, harassing them with excessive asperity, or treating them with contempt; but rather acknowledge them as their brethren and companions in the service of the heavenly Master, entitled to be regarded with mutual affection, and to receive kind treatment. In this manner, I say, let every man consider what duties he owes to his neighbours, according to the relations he sustains; and those duties let him discharge. Moreover, our attention should always be directed to the Legislator; to remind us that this law is ordained for our hearts as much as for our hands, in order that men may study both to protect the property and to promote the interests of others.

The Ninth Commandment.

_Thou shalt not bear false witness against thy neighbour._

XLVII. The end of this precept is, that because God, who is truth itself, execrates a lie, we ought to preserve the truth without the least disguise. The sum of it therefore is, that we neither violate the character of any man, either by calumnies or by false accusations, nor distress him in his property by falsehood, nor injure him by detraction or impertinence. This prohibition is connected with an injunction to do all the service we can to every man, by affirming the truth for the protection of his reputation and his property. The Lord seems to have intended the following words as an exposition of this command: “Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.” Again: “Keep thee far from a false matter.”(895) In another place also he not only forbids us to practise backbiting and tale‐bearing among the people, but prohibits every man from deceiving his brother;(896) for he cautions us against both in distinct commandments. Indeed there is no doubt but that, as, in the preceding precepts, he has prohibited cruelty, impurity, and avarice, so in this he forbids falsehood; of which there are two branches, as we have before observed. For either we transgress against the reputation of our neighbours by malignity and perverse detraction, or by falsehood and sometimes by obloquy we injure their interests. It is immaterial whether we suppose the testimony here designed to be solemn and judicial, or a common one, which is delivered in private conversations. For we must always recur to this maxim—that, of each of the separate kinds of vices, one species is proposed as an example, to which the rest may be referred; and that, in general, the species selected is that in which the turpitude of the vice is most conspicuous. It is proper, however, to extend it more generally to calumnies and detraction, by which our neighbours are unjustly harassed; because falsehood in a forensic testimony is always attended with perjury. But perjury, being a profanation and violation of the name of God, has already been sufficiently condemned in the third commandment. Wherefore the legitimate observance of this precept is, that our tongue, by asserting the truth, ought to serve both the reputation and the profit of our neighbours. The equity of this is self‐evident. For if a good name be more precious than any treasures whatever, a man sustains as great an injury when he is deprived of the integrity of his character, as when he is despoiled of his wealth. And in plundering his substance, there is sometimes as much effected by false testimony, as by the hands of violence.

XLVIII. Nevertheless, it is wonderful with what supine security this precept is generally transgressed, so that few persons can be found, who are not notoriously subject to this malady; we are so fascinated with the malignant pleasure of examining and detecting the faults of others. Nor should we suppose it to be a sufficient excuse, that in many cases we cannot be charged with falsehood. For he who forbids the character of our brother to be bespattered with falsehood, wills also that as far as the truth will permit, it be preserved immaculate. For although he only guards it against falsehood, he thereby suggests that it is committed to his charge. But this should be sufficient to induce us to defend the fair character of our neighbour—that God concerns himself in its protection. Wherefore detraction is, without doubt, universally condemned. Now, by detraction we mean, not reproof, which is given from a motive of correction; not accusation or judicial denunciation, by which recompense is demanded for an injury; not public reprehension, which tends to strike terror into other offenders; not a discovery to them whose safety depends on their being previously warned, that they may not be endangered through ignorance; but odious crimination, which arises from malice, and a violent propensity to detraction. This commandment also extends so far as to forbid us to affect a pleasantry tinctured with scurrilous and bitter sarcasms, severely lashing the faults of others under the appearance of sport; which is the practice of some who aim at the praise of raillery, to the prejudice of the modesty and feelings of others; for such wantonness sometimes fixes a lasting stigma on the characters of our brethren. Now, if we turn our eyes to the Legislator whose proper right it is to rule our ears and our minds, as much as our tongues, it will certainly appear that an avidity of hearing detraction, and an unreasonable propensity to unfavourable opinions respecting others, are equally prohibited. For it would be ridiculous for any one to suppose that God hates slander in the tongue, and does not reprobate malice in the heart. Wherefore, if we possess the true fear and love of God, let us make it our study, that as far as is practicable and expedient, and consistent with charity, we devote neither our tongues nor our ears to opprobrious and malicious raillery, nor inadvertently attend to unfavourable suspicions; but that, putting fair constructions on every man’s words and actions, we regulate our hearts, our ears, and our tongues, with a view to preserve the reputation of all around us.

The Tenth Commandment.

_Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his man‐servant, nor his maid‐servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s._

XLIX. The end of this precept is, that, since it is the will of God that our whole soul should be under the influence of love, every desire inconsistent with charity ought to be expelled from our minds. The sum, then, will be, that no thought should obtrude itself upon us, which would excite in our minds any desire that is noxious, and tends to the detriment of another. To which corresponds the affirmative precept, that all our conceptions, deliberations, resolutions, and undertakings, ought to be consistent with the benefit and advantage of our neighbours. But here we meet with what appears to be a great and perplexing difficulty. For if our previous assertions be true, that the terms _adultery_ and _theft_ comprehend the licentious desire, and the injurious and criminal intention, this may be thought to have superseded the necessity of a separate command being afterwards introduced, forbidding us to covet the possessions of others. But we shall easily solve this difficulty by a distinction between intention and concupiscence. For an intention, as we have before observed in explaining the former commandments, is a deliberate consent of the will, when the mind has been enslaved by any unlawful desire. Concupiscence may exist without such deliberation or consent, when the mind is only attracted and stimulated by vain and corrupt objects. As the Lord, therefore, has hitherto commanded our wills, efforts, and actions to be subject to the law of love, so now he directs that the conceptions of our minds be subject to the same regulation, lest any of them be corrupt and perverted, and give our hearts an improper impulse. As he has forbidden our minds to be inclined and persuaded to anger, hatred, adultery, rapine, and falsehood, so now he prohibits them from being instigated to these vices.

L. Nor is it without cause that he requires such consummate rectitude. For who can deny that it is reasonable for all the powers of our souls to be under the influence of love? But if any one deviate from the path of love, who can deny that that soul is in an unhealthy state? Now, whence is it, that your mind conceives desires prejudicial to your neighbour, but that, neglecting his interest, you consult nothing but your own? For if your heart were full of love, there would be no part of it exposed to such imaginations. It must therefore be destitute of love, so far as it is the seat of concupiscence. Some one will object, that it is unreasonable, that imaginations, which without reflection flutter about in the mind, and then vanish away, should be condemned as symptoms of concupiscence, which has its seat in the heart. I reply, that the present question relates to that kind of imaginations, which, when they are presented to our understandings, at the same time strike our hearts, and inflame them with cupidity; since the mind never entertains a wish for any thing after which the heart is not excited to pant. Therefore God enjoins a wonderful ardour of love, which he will not allow to be interrupted even by the smallest degree of concupiscence. He requires a heart admirably well regulated, which he permits not to be disturbed with the least emotion contrary to the law of love. Do not imagine that this doctrine is unsupported by any great authority; for I derived the first idea of it from Augustine. Now, though the design of the Lord was to prohibit us from all corrupt desires, yet he has exhibited, as examples, those objects which most generally deceive us with a fallacious appearance of pleasure; that he might not leave any thing to concupiscence, after having driven it from those objects towards which it is most violently inclined. Behold, then, the second table of the law, which sufficiently instructs us in the duties we owe to men for the sake of God, on regard to whom the whole rule of love depends. The duties taught in this second table, therefore, we shall inculcate in vain, unless our instruction be founded on the fear and reverence of God. To divide the prohibition of concupiscence into two precepts, the discerning reader, without any comment of mine, will pronounce to be a corrupt and violent separation of what is but one. Nor is the repetition of this phrase, “Thou shalt not covet,” any objection against us; because, having mentioned the house or family, God enumerates the different parts of it, beginning with the wife. Hence it clearly appears that it ought to be read, as it is correctly read by the Hebrews, in one continued connection; and in short, that God commands, that all that every man possesses remain safe and entire, not only from any actual injury or fraudulent intention, but even from the least emotion of cupidity that can solicit our hearts.

LI. But what is the tendency of the whole law, will not now be difficult to judge: it is to a perfection of righteousness, that it may form the life of man after the example of the Divine purity. For God has so delineated his own character in it, that the man who exemplifies in his actions the precepts it contains, will exhibit in his life, as it were, an image of God. Wherefore, when Moses would recall the substance of it to the remembrance of the Israelites, he said, “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul, to keep the commandments of the Lord?”(897) Nor did he cease to reiterate the same things to them, whenever he intended to point out the end of the law. The tendency of the doctrine of the law is to connect man with his God, and, as Moses elsewhere expresses it, to make him cleave to the Lord in sanctity of life.(898) Now, the perfection of this sanctity consists in two principal points, already recited—“that we love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind; and our neighbour as ourselves.”(899) And the first is, that our souls be completely filled with the love of God. From this the love of our neighbour will naturally follow; as the Apostle signifies, when he says, that “the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.”(900) Here we find a good conscience and faith unfeigned, that is, in a word, true piety, stated to be the grand source from which charity is derived. He is deceived, therefore, who supposes that the law teaches nothing but certain rudiments and first principles of righteousness, by which men are introduced to the commencement, but are not directed to the true goal of good works; since beyond the former sentence of Moses, and the latter of Paul, nothing further can be wanted to the highest perfection. For how far will he wish to proceed, who will not be content with this instruction, by which man is directed to the fear of God, to the spiritual worship of him, to the observance of his commands, to persevering rectitude in the way of the Lord, to purity of conscience, and sincere faith and love? Hence we derive a confirmation of the foregoing exposition of the law, which traces and finds in its precepts all the duties of piety and love. For they who attend merely to dry and barren elements, as though it taught them but half of the Divine will, are declared by the Apostle to have no knowledge of its end.

LII. But because Christ and his Apostles, in reciting the substance of the law, sometimes omit the first table,(901) many persons are deceived in this point, who wish to extend their expressions to both tables. In the Gospel of Matthew, Christ calls judgment, mercy, and faith, “the weightier matters of the law.” By the word faith it is evident to me that he intends truth or fidelity towards men. Some, however, in order to extend the passage to the whole law, take the word faith to mean religion towards God. But for this there is no foundation; for Christ is treating of those works by which man ought to prove himself to be righteous. If we attend to this observation, we shall cease also to wonder, why, in another place, to the inquiry of a young man, what those commandments are by the observance of which we enter into life, he only returns the following answer: “Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother; and, Thou shalt love thy neighbour as thyself.”(902) For obedience to the first table consisted chiefly either in the disposition of the heart, or in ceremonies. The disposition of the heart was not visible, and the ceremonies were diligently performed by hypocrites; but the works of charity are such as enable us to give a certain evidence of righteousness. But the same occurs in the Prophets so frequently, that it must be familiar to the reader who is but tolerably conversant with them. For in almost all cases when they exhort to repentance, they omit the first table, and insist on faith, judgment, mercy, and equity. Nor do they by this method neglect the fear of God, but require substantial proof of it from those marks. It is well known that when they treat of the observation of the law, they generally insist on the second table; because it is in it that the love of righteousness and integrity is principally discovered. It is unnecessary to quote the passages, as every person will of himself easily remark what I have stated.

LIII. Is it, then, it will be asked, of more importance towards the attainment of righteousness to live innocently with men, than piously towards God? By no means. But because no man fulfils all the duties of charity, unless he really fear God, we derive from those duties a proof of his piety. Besides, the Lord, well knowing that he can receive no benefit from us, which he also declares by the Psalmist,(903) requires not our services for himself, but employs us in good works towards our neighbour. It is not without reason, then, that the Apostle makes all the perfection of the saints to consist in love;(904) which in another place he very justly styles “the fulfilling of the law;” adding, that “he that loveth another hath fulfilled the law.”(905) Again: that “all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.”(906) For he teaches nothing different from what is taught by Christ himself, when he says, “All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets.”(907) It is certain that in the law and the prophets, faith, and all that pertains to the legitimate worship of God, hold the principal place, and that love occupies an inferior station; but our Lord intends that the observance of justice and equity among men is only prescribed to us in the law, that our pious fear of him, if we really possess any, may be proved by our actions.

LIV. Here, then, we must rest, that our life will then be governed according to the will of God, and the prescriptions of his law, when it is in all respects most beneficial to our brethren. But we do not find in the whole law one syllable, that lays down any rule for a man respecting those things which he should practise or omit for his carnal convenience. And surely, since men are born in such a state, that they are entirely governed by an immoderate self‐love,—a passion which, how great soever their departure from the truth, they always retain,—there was no need of a law which would inflame that love, already of itself too violent. Whence it plainly appears, that the observance of the commandments consists not in the love of ourselves, but in the love of God and of our neighbour; that his is the best and most holy life, who lives as little as possible to himself; and that no man leads a worse or more iniquitous life, than he who lives exclusively to himself, and makes his own interest the sole object of his thoughts and pursuits. Moreover, the Lord, in order to give us the best expression of the strength of that love which we ought to exercise towards our neighbours, has regulated it by the standard of our self‐love, because there was no stronger or more vehement affection. And the force of the expression must be carefully examined; for he does not, according to the foolish dreams of some sophists, concede the first place to self‐love, and assign the second to the love of our neighbour; but rather transfers to others that affection of love which we naturally restrict to ourselves. Whence the Apostle asserts that “charity seeketh not her own.”(908) Nor is their argument, that every thing regulated by any standard is inferior to the standard by which it is regulated, worthy of the least attention. For God does not appoint our self‐love as the rule, to which our love to others should be subordinate; but whereas, through our natural depravity, our love used to terminate in ourselves, he shows that it ought now to be diffused abroad; that we may be ready to do any service to our neighbour with as much alacrity, ardour, and solicitude, as to ourselves.

LV. Now, since Christ has demonstrated, in the parable of the Samaritan, that the word “neighbour” comprehends every man, even the greatest stranger, we have no reason to limit the commandment of love to our own relations or friends. I do not deny, that the more closely any person is united to us, the greater claim he has to the assistance of our kind offices. For the condition of humanity requires, that men should perform more acts of kindness to each other, in proportion to the closeness of the bonds by which they are connected, whether of relationship, or acquaintance, or vicinity; and this without any offence to God, by whose providence we are constrained to it. But I assert, that the whole human race, without any exception, should be comprehended in the same affection of love, and that in this respect there is no difference between the barbarian and the Grecian, the worthy and unworthy, the friend and the foe; for they are to be considered in God, and not in themselves, and whenever we deviate from this view of the subject, it is no wonder if we fall into many errors. Wherefore, if we wish to adhere to the true law of love, our eyes must chiefly be directed, not to man, the prospect of whom would impress us with hatred more frequently than with love, but to God, who commands that our love to him be diffused among all mankind; so that this must always be a fundamental maxim with us, that whatever be the character of a man, yet we ought to love him because we love God.

LVI. Wherefore the schoolmen have discovered either their ignorance or their wickedness in a most pestilent manner, when, treating of the precepts prohibiting the desire of revenge, and enjoining the love of our enemies, which were anciently delivered to all the Jews, and afterwards equally to all Christians, they have made them to be counsels which we are at liberty to obey or not to obey, and have confined the necessary observance of them to the monks, who, on account of this very circumstance, would be more righteous than plain Christians, because they voluntarily bound themselves to observe these counsels. The reason which they assign for not receiving them as laws, is, that they appear too burdensome and grievous, especially to Christians who are under the law of grace. Do they presume in this manner to disannul the eternal law of God respecting the love of our neighbour? Is such a distinction to be found in any page of the law? On the contrary, does it not abound with commandments most strictly enjoining the love of our enemies? For what is the meaning of the injunction to feed our neighbour when he is hungry?(909) to direct into the right way his oxen or his asses when they are going astray, and to help them when sinking under a burden?(910) Shall we do good to his cattle for his sake, and feel no benevolence to his person? What! is not the word of the Lord eternal? “Vengeance is mine, I will repay:”(911) which is expressed in another passage still more explicitly: “Thou shalt not avenge, nor bear any grudge against the children of thy people.”(912) Let them either obliterate these passages from the law, or acknowledge that the Lord was a Legislator, and no longer falsely pretend that he was only a counsellor.

LVII. And what is the meaning of the following expressions, which they have presumed to abuse by the absurdity of their comment? “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven.”(913) Here, who would not argue with Chrysostom, that the allegation of such a necessary cause clearly proves these to be, not exhortations, but commandments? What have we left us, after being expunged from the number of the children of God? But according to them, the monks will be the only sons of the heavenly Father; they alone will venture to invoke God as their Father. What will now become of the Church? Upon the same principle it will be confined to heathen and publicans. For Christ says, “If ye love them which love you, what reward have ye? do not even the publicans the same?”(914) Shall not we be in a happy situation, if they leave us the title of Christians, but deprive us of the inheritance of the kingdom of heaven? The argument of Augustine is equally strong. When the Lord, says he, prohibits adultery, he forbids you to violate the wife of your enemy no less than of your friend: when he prohibits theft, he permits you not to steal from any one, whether he be a friend or an enemy. Now, Paul reduces these two prohibitions of theft and adultery to the rule of love, and even teaches that they are “briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.”(915) Either, then, Paul must have been an erroneous expositor of the law, or it necessarily follows from this, that we are commanded to love, not only our friends, but also our enemies. Those, therefore, who so licentiously shake off the yoke common to the children of God, evidently betray themselves to be the sons of Satan. It is doubtful whether they have discovered greater stupidity or impudence in the publication of this dogma. For all the fathers decidedly pronounce that these are mere precepts. That no doubt was entertained on the subject in the time of Gregory, appears from his positive assertions; for he treats them as precepts, as though it had never been controverted. And how foolishly do they argue! They would be a burden, say they, too grievous for Christians; as though truly any thing could be conceived more difficult, than to love God with all our heart, with all our soul, and with all our strength. Compared with this law, every thing must be accounted easy, whether it be to love an enemy, or to banish from the mind all desire of revenge. To our imbecility, indeed, every thing is arduous and difficult, even the smallest point in the law. It is the Lord in whom we find strength: let him give what he commands, and let him command what he pleases. The being Christians under the law of grace consists not in unbounded license uncontrolled by any law, but in being ingrafted into Christ, by whose grace they are delivered from the curse of the law, and by whose Spirit they have the law inscribed on their hearts. This grace Paul has figuratively denominated a law, in allusion to the law of God, to which he was comparing and contrasting it. Their dispute concerning the word law is a dispute about nothing.

LVIII. Of the same nature is what they have called venial sin—a term which they apply to secret impiety, which is a breach of the first table, and to the direct transgression of the last commandment. For this is their definition, that “it is evil desire without any deliberate assent, and without any long continuance in the heart.” Now, I assert that evil desire cannot enter the heart, except through a deficiency of those things which the law requires. We are forbidden to have any strange gods. When the mind, assaulted by mistrust, looks around to some other quarter; when it is stimulated by a sudden desire of transferring its happiness from God to some other being; whence proceed these emotions, however transient, but from the existence of some vacant space in the soul to receive such temptations? And not to protract this argument to greater length, we are commanded to love God with all our heart, with all our mind, and with all our soul: therefore, unless all the powers of our soul be intensely engaged in the love of God, we have already departed from the obedience required by the law; for that the dominion of God is not well established in our conscience, is evident, from the enemies that there rebel against his government, and interrupt the execution of his commands. That the last commandment properly belongs to this point, has been already demonstrated. Have we felt any evil desire in our heart? we are already guilty of concupiscence, and are become at once transgressors of the law; because the Lord forbids us, not only to plan and attempt any thing that would prove detrimental to another, but even to be stimulated and agitated with concupiscence. Now, the curse of God always rests on the transgression of the law. We have no reason, therefore, to exempt even the most trivial emotions of concupiscence from the sentence of death. “In determining the nature of different sins,” says Augustine, “let us not use deceitful balances, to weigh what we please and how we please, according to our own humour, saying, This is heavy,—This is light; but let us borrow the Divine balance from the Holy Scriptures, as from the treasury of the Lord, and therein weigh what is heavy; or rather let us weigh nothing ourselves, but acknowledge the weights already determined by the Lord.” And what says the Scripture? The assertion of Paul, that “the wages of sin is death,”(916) sufficiently demonstrates this groundless distinction to have been unknown to him. As we have already too strong a propensity to hypocrisy, this opiate ought by no means to have been added, to lull our consciences into greater insensibility.

LIX. I wish these persons would consider the meaning of this declaration of Christ: “Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.”(917) Are not they of this number, who thus presume to extenuate the transgression of the law, as though it were not worthy of death? But they ought to consider, not merely what is commanded, but who it is that gives the commands; because the smallest transgression of the law, which he has given, is a derogation from his authority. Is the violation of the Divine majesty in any case a trivial thing in their estimation? Lastly, if God has declared his will in the law, whatever is contrary to the law displeases him. Will they pretend that the wrath of God is so debilitated and disarmed, that the punishment of death cannot immediately follow? He has unequivocally declared, if they could induce themselves to listen to his voice, rather than obscure the plain truth with their frivolous subtleties, “The soul that sinneth, it shall die;”(918) and, which I have before cited, “The wages of sin is death.”(919) They acknowledge it to be sin, because it is impossible to deny it; yet they contend that it is not _mortal_ sin. But, as they have hitherto too much resigned themselves to infatuation, they should at length learn to return to the exercise of their reason. If they persevere in their dreams, we will take our leave of them. Let the children of God know that all sin is _mortal_; because it is a rebellion against the will of God, which necessarily provokes his wrath; because it is a transgression of the law, against which the Divine judgment is universally denounced; and that the offences of the saints are _venial_, not of their own nature, but because they obtain pardon through the mercy of God.