Institutes of the Christian Religion

which the Prophets accuse the Jews of stupidity, for imagining that mere sacrifices have any value in the sight of God. Did they by this mean to derogate in any respect from the Law? By no means; but as interpreters of its true meaning, they wished in this way to turn the attention of the people to the end which they ought to have had in view, but from which they generally wandered. From the grace offered to the Jews we may certainly infer, that the law was not a stranger to Christ. Moses declared the end of the adoption of the Israelites to be, that they should be "a kingdom of priests, and an holy nation," (Exod. 19:6). This they could not attain, without a greater and more excellent atonement than the blood of beasts. For what could be less in accordance with reason, than that the sons of Adams who, from hereditary taint, are all born the slaves of sin, should be raised to royal dignity, and in this way made partakers of the glory of God, if the noble distinction were not derived from some other source? How, moreover, could the priestly office exist in vigour among those whose vices rendered them abominable in the sight of God, if they were not consecrated in a holy head?

Wherefore, Peter elegantly transposes the words of Moses, teaching that the fulness of grace, of which the Jews had a foretaste under the Law, is exhibited in Christ, "Ye are a chosen generation, a royal priesthood," (1 Pet. 2:9). The transposition of the words intimates that those to whom Christ has appeared in the Gospel, have obtained more than their fathers, inasmuch as they are all endued with priestly and royal honour, and can, therefore, trusting to their Mediator, appear with boldness in the presence of God.

2. And it is to be observed, by the way, that the kingdom, which was at length erected in the family of David, is part of the Law, and is comprehended under the dispensation of Moses; whence it follows, that, as well in the whole tribe of Levi as in the posterity of David, Christ was exhibited to the eyes of the Israelites as in a double mirror. For, as I lately observed (sec. 1), in no other way could those who were the slaves of sin and death, and defiled with corruption, be either kings or priests. Hence appears the perfect truth of Paul's statement, "The law was our schoolmaster to bring us unto Christ," "till the seed should come to whom the promise was made" (Gal. 3:24, 19). For Christ not yet having been made familiarly known to the Jews, they were like children whose weakness could not bear a full knowledge of heavenly things. How they were led to Christ by the ceremonial law has already been adverted to, and may be made more intelligible by several passages in the Prophets. Although they were required, in order to appease God, to approach him daily with new sacrifices, yet Isaiah promises, that all their sins would be expiated by one single sacrifice, and with this Daniel concurs (Isa.

53:5; Dan. 9:26, 27). The priests appointed from the tribe of Levi entered the sanctuary, but it was once said of a single priest, "The Lord has sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek," (Ps. 110:4). The unction of oil was then visible, but Daniel in vision declares that there will be another unction. Not to dwell on this, the author of the Epistle to the Hebrews proves clearly, and at length, from the fourth to the eleventh chapter, that ceremonies were vain, and of no value, unless as bringing us to Christ. In regard to the Ten Commandments, we must, in like manner, attend to the statement of Paul, that "Christ is the end of the law for righteousness to every one that believeth," (Rom. 10:4); and, again, that ministers of the new testament were "not of the letter, but of the spirit: for the letter killeth, but the split giveth life," (2 Cor. 3:6). The former passage intimates, that it is in vain to teach righteousness by precept, until Christ bestow it by free imputation, and the regeneration of the Spirit. Hence he properly calls Christ the end or fulfilling of the Law, because it would avail us nothing to know what God demands did not Christ come to

the succour of those who are labouring, and oppressed under an intolerable yoke and burden. In another place, he says that the Law "was added because of transgressions," (Gal. 3:19), that it might humble men under a sense of their condemnation. Moreover, inasmuch as this is the only true preparation for Christ, the statements, though made in different words, perfectly agree with each other. But because he had to dispute with perverse teachers, who pretended that men merited justification by the works of the Law, he was sometimes obliged, in refuting their error, to speak of the Law in a more restricted sense, merely as law, though, in other respects, the covenant of free adoption is comprehended under it.

3. But in order that a sense of guilt may urge us to seek for pardon, it is of importance to know how our being instructed in the Moral Law renders us more inexcusable. If it is true, that a perfect righteousness is set before us in the Law, it follows, that the complete observance of it is perfect righteousness in the sight of God; that is, a righteousness by which a man may be deemed and pronounced righteous at the divine tribunal. Wherefore Moses, after promulgating the Law, hesitates not to call heaven and earth to witness, that he had set life and death, good and evil, before the people. Nor can it be denied, that the reward of eternal salvation, as promised by the Lord, awaits the perfect obedience of the Law (Deut. 30:19). Again, however, it is of importance to understand in what way we perform that obedience for which we justly entertain the hope of that reward. For of what use is it to see that the reward of eternal life depends on the observance of the Law, unless it moreover appears whether it be in our power in that way to attain to eternal life? Herein, then, the weakness of the Law is manifested; for, in none of us is that righteousness of the Law manifested, and, therefore, being excluded from the promises of life, we again fall under the curse. I state not only what happens, but what must necessarily happen.

The doctrine of the Law transcending our capacity, a man may indeed look from a distance at the promises held forth, but he cannot derive any benefit from them. The only thing, therefore, remaining for him is, from their excellence to form a better estimate of his own misery, while he considers that the hope of salvation is cut off, and he is threatened with certain death. On the other hand, those fearful denunciations which strike not at a few individuals, but at every individual without exceptions rise up; rise up, I say, and, with inexorable severity, pursue us; so that nothing but instant death is presented by the Law.

4. Therefore, if we look merely to the Law, the result must be despondency, confusion, and despair, seeing that by it we are all cursed and condemned, while we are kept far away from the blessedness which it holds forth to its observers. Is the Lord, then, you will ask, only sporting with us? Is it not the next thing to mockery, to hold out the hope of happiness, to invite and exhort us to it, to declare that it is set before us, while all the while the entrance to it is precluded and quite shut up? I answer, Although the promises, in so far as they are conditional, depend on a perfect obedience of the Law, which is nowhere to be found, they have not, however, been given in vain. For when we have learned, that the promises would be fruitless and unavailing, did not God accept us of his free goodness, without any view to our works, and when, having so learned, we, by faith, embrace the goodness thus offered in the gospel, the promises, with all their annexed conditions, are fully accomplished. For God, while bestowing all things upon us freely, crowns his goodness by not disdaining our imperfect obedience; forgiving its deficiencies, accepting it as if it were complete, and so bestowing upon us the full amount of what the Law has promised. But as this point will be more fully discussed in treating of justification by faith, we shall not follow it further at present.

5. What has been said as to the impossible observance of the Law, it will be proper briefly to explain and confirm, the general opinion being, that nothing can be more absurd. Hence Jerome has not hesitated to denounce anathema against it. What Jerome thought, I care not; let us inquire what is the truth. I will not here enter into a long and intricate discussion on the various kinds of possibility. By impossible, I mean, that which never was, and, being prevented by the ordination and decree of God, never will be. I say, that if we go back to the remotest period, we shall not find a single saint who, clothed with a mortal body, ever attained to such perfection as to love the Lord with all his heart, and soul, and mind, and strength; and, on the other hand, not one who has not felt the power of concupiscence. Who can deny this? I am aware, indeed of a kind of saints whom a foolish superstition imagines, and whose purity the angels of heaven scarcely equal. This, however, is repugnant both to Scripture and experience. But I say further, that no saint ever will attain to perfection, so long as he is in the body. Scripture bears clear testimony to this effect: "There is no man that

sinneth not," saith Solomon (1 Kings 8:46). David says, "In thy sight shall no man living be justified," (Psalm 143:2). Job also, in numerous passages, affirms the same thing. But the clearest of all is Paul, who declares that "the flesh lusteth against the Spirit, and the Spirit against the flesh," (Gal. 5:17). And he proves, that "as many as are of the works of the law are under the curse," for the simple reason, that it is written, "Cursed is every one that continueth not in all things which are written in the book of the law to do them," (Gal. 3:10; Deut. 27:26); intimating, or rather assuming it as confessed, that none can so continue. But whatever has been declared by Scripture must be regarded as perpetual, and hence necessary. The Pelagians annoyed Augustine with the sophism, that it was insulting to God to hold, that he orders more than believers are able, by his grace, to perform; and he, in order to evade it, acknowledged that the Lord was able, if he chose, to raise a mortal man to angelic purity; but that he had never done, and never would do it, because so the Scripture had declared (Augustine, lib. de Nat. et Grat). This I deny not: but I add, that there is no use in

absurdly disputing concerning the power of God in opposition to his truth; and therefore there is no ground for cavilling, when it is said that that thing cannot be, which the Scriptures declare will never be. But if it is the word that is objected to, I refer to the answer which our Saviour gave to his disciples when they asked, "Who then can be saved?" "With men," said he, "this is impossible; but with God all things are possible" (Mt. 19:25). Augustine argues in the most convincing manner, that while in the flesh, we never can give God the love which we owe him. "Love so follows knowledge, that no man can perfectly love God who has not previously a full comprehension of his goodness," (Augustin. de Spiritu et Litera, towards the end, and elsewhere). So long as we are pilgrims in the world, we see through a glass darkly, and therefore our love is imperfect. Let it therefore be held incontrovertible, that, in consequence of the feebleness of our nature, it is impossible for us, so long as we are in the flesh, to fulfil the law. This will also be proved elsewhere from the writings of Paul (Rom. 8:3).

6. That the whole matter may be made clearer, let us take a succinct view of the office and use of the Moral Law. Now this office and use seems to me to consist of three parts. First, by exhibiting the righteousness of God, - in other words, the righteousness which alone is acceptable to God, - it admonishes every one of his own unrighteousness, certiorates, convicts, and finally condemns him. This is necessary, in order that man, who is blind and intoxicated with self-love, may be brought at once to know and to confess his weakness and impurity. For until his vanity is made perfectly manifest, he is puffed up with infatuated confidence in his own powers, and never can be brought to feel their feebleness so long as he measures them by a standard of his own choice. So soon, however, as he begins to compare them with the requirements of the Law, he has something to tame his presumption. How high soever his opinion of his own powers may be, he immediately feels that they pant under the heavy load, then totter and stumble, and finally fall and give way. He, then, who is schooled by the Law, lays aside the arrogance which formerly blinded him. In like manner must he be cured of pride, the other disease under which we have said that he labours. So long as he is permitted to appeal to his own judgment, he substitutes a hypocritical for a real righteousness, and, contented with this, sets up certain factitious observances in opposition to the grace of God.

But after he is forced to weigh his conduct in the balance of the Law, renouncing all dependence on this fancied righteousness, he sees that he is at an infinite distance from holiness, and, on the other hand, that he teems with innumerable vices of which he formerly seemed free. The recesses in which concupiscence lies hid are so deep and tortuous that they easily elude our view; and hence the Apostle had good reason for saying, "I had not known lust, except the law had said, Thou shalt not covet." For, if it be not brought forth from its lurkingplaces, it miserably destroys in secret before its fatal sting is discerned.

7. Thus the Law is a kind of mirror. As in a mirror we discover any stains upon our face, so in the Law we behold, first, our impotence; then, in consequence of it, our iniquity; and, finally, the curse, as the consequence of both. He who has no power of following righteousness is necessarily plunged in the mire of iniquity, and this iniquity is immediately followed by the curse. Accordingly, the greater the transgression of which the Law convicts us, the severer the judgment to which we are exposed. To this effect is the Apostle's declaration, that "by the law is the knowledge of sin," (Rom. 3:20). By these words, he only points out the first office of the Law as experienced by sinners not yet regenerated. In conformity to this, it is said, "the law entered that the offence might abound;" and, accordingly, that it is "the ministration of death;" that it "worketh wrath" and kills (Rom. 5:20; 2 Cor. 3:7; Rom. 4:15). For there cannot be a doubt that the clearer the consciousness of guilt, the greater the increase of sin; because then to transgression a rebellious feeling against the Lawgiver is added. All that remains for the Law, is to arm the wrath of God for the destruction of the sinner; for by itself it can

do nothing but accuse, condemn, and destroy him. Thus Augustine says, "If the Spirit of grace be absent, the law is present only to convict and slay us." But to say this neither insults the law, nor derogates in any degree from its excellence. Assuredly, if our whole will were formed and disposed to obedience, the mere knowledge of the law would be sufficient for salvation; but since our carnal and corrupt nature is at enmity with the Divine law, and is in no degree amended by its discipline, the consequence is, that the law which, if it had been properly attended to, would have given life, becomes the occasion of sin and death. When all are convicted of transgression, the more it declares the righteousness of God, the more, on the other hand, it discloses our iniquity; the more certainly it assures us that life and salvation are treasured up as the reward of righteousness, the more certainly it assures us that the unrighteous will perish. So far, however are these qualities from throwing disgrace on the Law, that their chief tendency is to give a brighter display of the divine goodness. For they show that it is only our weakness and depravity that prevents us from enjoying the blessedness which the law openly sets before us. Hence additional

sweetness is given to divine grace, which comes to our aid without the law, and additional loveliness to the mercy which confers it, because they proclaim that God is never weary in doing good, and in loading us with new gifts.

8. But while the unrighteousness and condemnation of all are attested by the law, it does not follow (if we make the proper use of it) that we are immediately to give up all hope and rush headlong on despair. No doubt, it has some such effect upon the reprobate, but this is owing to their obstinacy. With the children of God the effect is different. The Apostle testifies that the law pronounces its sentence of condemnation in order "that every mouth may be stopped, and all the world may become guilty before God," (Rom. 3:19). In another place, however, the same Apostle declares, that "God has concluded them all in unbelief;" not that he might destroy all, or allow all to perish, but that "he might have mercy upon all," (Rom. 11:32); in other words, that divesting themselves of an absurd opinion of their own virtue, they may perceive how they are wholly dependent on the hand of God; that feeling how naked and destitute they are, they may take refuge in his mercy, rely upon it, and cover themselves up entirely with it; renouncing all righteousness and merit, and clinging to mercy alone, as offered in Christ to all who long and look for it in true faith. In the precepts of the law, God is seen as the rewarder only of perfect righteousness (a righteousness of which all are destitute), and, on the other hand, as the stern avenger of wickedness. But in Christ his countenance beams forth full of grace and gentleness towards poor unworthy sinners.

9. There are many passages in Augustine, as to the utility of the law in leading us to implore Divine assistance. Thus he writes to Hilary, "The law orders, that we, after attempting to do what is ordered and so feeling our weakness under the law, may learn to implore the help of grace." In like manner, he writes to Asellius, "The utility of the law is, that it convinces man of his weakness, and compels him to apply for the medicine of grace, which is in Christ." In like manner, he says to Innocentius Romanus, "The law orders; grace supplies the power of acting." Again, to Valentinus, "God enjoins what we cannot do, in order that we may know what we have to ask of him." Again, "The law was given, that it might make you guilty - being made guilty might fear; fearing, might ask indulgence, not presume on your own strength." Again, "The law was given, in order to convert a great into a little man - to show that you have no power of your own for righteousness; and might thus, poor, needy, and destitute, flee to grace." He afterwards thus addresses the Almighty, "So do, O Lord, so do, O merciful Lord; command what cannot be fulfilled; nay, command what cannot be fulfilled, unless by thy own grace: so

that when men feel they have no strength in themselves to fulfil it, every mouth may be stopped, and no man seem great in his own eyes. Let all be little ones; let the whole world become guilty before God." But I am forgetting myself in producing so many passages, since this holy man wrote a distinct treatise, which he entitled De Spiritu et Litera. The other branch of this first use he does not describe so distinctly, either because he knew that it depended on the former, or because he was not so well aware of it, or because he wanted words in which he might distinctly and clearly explain its proper meaning. But even in the reprobate themselves, this first office of the law is not altogether wanting. They do not, indeed, proceed so far with the children of God as, after the flesh is cast down, to be renewed in the inner man, and revive again, but stunned by the first terror, give way to despair. Still it tends to manifest the equity of the Divine judgment, when their consciences are thus heaved upon the waves. They would always willingly carp at the judgment of God; but now, though that judgment is not manifested, still the alarm produced by the testimony of the law and of their

conscience bespeaks their deserts.

10. The second office of the Law is, by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice. Such persons are curbed not because their mind is inwardly moved and affected, but because, as if a bridle were laid upon them, they refrain their hands from external acts, and internally check the depravity which would otherwise petulantly burst forth. It is true, they are not on this account either better or more righteous in the sight of God. For although restrained by terror or shame, they dare not proceed to what their mind has conceived, nor give full license to their raging lust, their heart is by no means trained to fear and obedience. Nay, the more they restrain themselves, the more they are inflamed, the more they rage and boil, prepared for any act or outbreak whatsoever were it not for the terror of the law. And not only so, but they thoroughly detest the law itself, and execrate the Lawgiver; so that if they could, they would most willingly annihilate him, because they cannot bear either his ordering what is right, or his avenging the despisers of his Majesty. The feeling of all who are not yet regenerate, though in some more, in

others less lively, is, that in regard to the observance of the law, they are not led by voluntary submission, but dragged by the force of fear. Nevertheless, this forced and extorted righteousness is necessary for the good of society, its peace being secured by a provision but for which all things would be thrown into tumult and confusion. Nay, this tuition is not without its use, even to the children of God, who, previous to their effectual calling, being destitute of the Spirit of holiness, freely indulge the lusts of the flesh. When, by the fear of Divine vengeance, they are deterred from open outbreakings, though, from not being subdued in mind, they profit little at present, still they are in some measure trained to bear the yoke of righteousness, so that when they are called, they are not like mere novices, studying a discipline of which previously they had no knowledge. This office seems to be especially in the view of the Apostle, when he says, "That the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons,

and if there be any other thing that is contrary to sound doctrine," (1 Tim. 1:9, 10). He thus indicates that it is a restraint on unruly lusts that would otherwise burst all bonds.

11. To both may be applied the declaration of the Apostle in another place, that "The law was our schoolmaster to bring us unto Christ," (Gal. 3:24); since there are two classes of persons, whom by its training it leads to Christ. Some (of whom we spoke in the first place), from excessive confidence in their own virtue or righteousness, are unfit to receive the grace of Christ, until they are completely humbled. This the law does by making them sensible of their misery, and so disposing them to long for what they previously imagined they did not want. Others have need of a bridle to restrain them from giving full scope to their passions, and thereby utterly losing all desire after righteousness. For where the Spirit of God rules not, the lusts sometimes so burst forth, as to threaten to drown the soul subjected to them in forgetfulness and contempt of God; and so they would, did not God interpose with this remedy. Those, therefore, whom he has destined to the inheritance of his kingdom, if he does not immediately regenerate, he, through the works of the law, preserves in fear, against the time of his visitation, not, indeed, that pure and chaste fear which his children ought to have, but a fear useful to the extent of instructing them in true piety according to their capacity. Of this we have so many proofs, that there is not the least need of an example. For all who have remained for some time in ignorance of God will confess, as the result of their own experience, that the law had the effect of keeping them in some degree in the fear and reverence of God, till, being regenerated by his Spirit, they began to love him from the heart.

12. The third use of the Law (being also the principal use, and more closely connected with its proper end) has respect to believers in whose hearts the Spirit of God already flourishes and reigns. For although the Law is written and engraven on their hearts by the finger of God, that is, although they are so influenced and actuated by the Spirit, that they desire to obey God, there are two ways in which they still profit in the Law. For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge; just as a servant who desires with all his soul to approve himself to his master, must still observe, and be careful to ascertain his master's dispositions, that he may comport himself in accommodation to them. Let none of us deem ourselves exempt from this necessity, for none have as yet attained to such a degree of wisdom, as that they may not, by the daily instruction of the Law, advance to a purer knowledge of the Divine will. Then, because we need not doctrine merely, but exhortation also, the servant of God will derive this further advantage from the Law: by frequently

meditating upon it, he will be excited to obedience, and confirmed in it, and so drawn away from the slippery paths of sin. In this way must the saints press onward, since, however great the alacrity with which, under the Spirit, they hasten toward righteousness, they are retarded by the sluggishness of the flesh, and make less progress than they ought. The Law acts like a whip to the flesh, urging it on as men do a lazy sluggish ass. Even in the case of a spiritual man, inasmuch as he is still burdened with the weight of the flesh, the Law is a constant stimulus, pricking him forward when he would indulge in sloth. David had this use in view when he pronounced this high eulogium on the Law, "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes," (Ps. 19:7, 8). Again, "Thy word is a lamp unto my feet, and a light unto my path," (Ps. 119:105). The whole psalm abounds in passages to the same effect. Such passages are not inconsistent with those of Paul, which show not the utility of the law to the

regenerate, but what it is able of itself to bestow. The object of the Psalmist is to celebrate the advantages which the Lord, by means of his law, bestows on those whom he inwardly inspires with a love of obedience. And he adverts not to the mere precepts, but also to the promise annexed to them, which alone makes that sweet which in itself is bitter. For what is less attractive than the law, when, by its demands and threatening, it overawes the soul, and fills it with terror? David specially shows that in the law he saw the Mediator, without whom it gives no pleasure or delight.

13. Some unskilful persons, from not attending to this, boldly discard the whole law of Moses, and do away with both its Tables, imagining it unchristian to adhere to a doctrine which contains the ministration of death. Far from our thoughts be this profane notion. Moses has admirably shown that the Law, which can produce nothing but death in sinners, ought to have a better and more excellent effect upon the righteous. When about to die, he thus addressed the people, "Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. For it is not a vain thing for you; because it is your life," (Deut. 32:46, 47). If it cannot be denied that it contains a perfect pattern of righteousness, then, unless we ought not to have any proper rule of life, it must be impious to discard it. There are not various rules of life, but one perpetual and inflexible rule; and, therefore, when David describes the righteous as spending their whole lives in meditating on the Law (Psalm 1:2), we must not confine to a single age, an employment which is most appropriate to all ages, even to the end of the world. Nor are we to be deterred or to shun its instructions, because the holiness which it prescribes is stricter than we are able to render, so long as we bear about the prison of the body.

It does not now perform toward us the part of a hard taskmaster, who will not be satisfied without full payment; but, in the perfection to which it exhorts us, points out the goal at which, during the whole course of our lives, it is not less our interest than our duty to aim. It is well if we thus press onward. Our whole life is a race, and after we have finished our course, the Lord will enable us to reach that goal to which, at present, we can only aspire in wish.

14. Since, in regard to believers, the law has the force of exhortation, not to bind their consciences with a curse, but by urging them, from time to time, to shake off sluggishness and chastise imperfection, - many, when they would express this exemption from the curse, say, that in regard to believers the Law (I still mean the Moral Law) is abrogated: not that the things which it enjoins are no longer right to be observed, but only that it is not to believers what it formerly was; in other words, that it does not, by terrifying and confounding their consciences, condemn and destroy. It is certainly true that Paul shows, in clear terms, that there is such an abrogation of the Law. And that the same was preached by our Lord appears from this, that he would not have refuted the opinion of his destroying the Law, if it had not been prevalent among the Jews. Since such an opinion could not have arisen at random without some pretext, there is reason to presume that it originated in a false interpretation of his doctrine, in the same way in which all errors generally arise from a perversion of the truth. But lest we should stumble against the same stone, let us distinguish accurately between what has been abrogated in the Law, and what still remains in force. When the Lord declares, that he came not to destroy the Law, but to fulfil (Mt. 5:17); that until heaven and earth pass away, not one jot or little shall remain unfulfilled; he shows that his advent was not to derogate, in any degree, from the observance of the Law. And justly, since the very end of his coming was to remedy the transgression of the Law. Therefore, the doctrine of the Law has not been infringed by Christ, but remains, that, by teaching, admonishing, rebuking, and correcting, it may fit and prepare us for every good work.

15. What Paul says, as to the abrogation of the Law, evidently applies not to the Law itself, but merely to its power of constraining the conscience. For the Law not only teaches, but also imperiously demands. If obedience is not yielded, nay, if it is omitted in any degree, it thunders forth its curse. For this reason, the Apostle says, that "as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them," (Gal. 3:10; Deut. 27:26). Those he describes as under the works of the Law, who do not place righteousness in that forgiveness of sins by which we are freed from the rigour of the Law. He therefore shows, that we must be freed from the fetters of the Law, if we would not perish miserably under them. But what fetters? Those of rigid and austere exaction, which remits not one iota of the demand, and leaves no transgression unpunished. To redeem us from this curse, Christ was made a curse for us: for it is written, Cursed is every one that hangeth on a tree (Deut. 21:23, compared with Gal. 3:13, 4:4). In the following chapter, indeed, he says, that "Christ was made under the law, in order that he might redeem those who are under the law;" but the meaning is the same. For he immediately adds, "That we might receive the adoption of sons." What does this mean? That we might not be, all our lifetime, subject to bondage, having our consciences oppressed with the fear of death. Meanwhile, it must ever remain an indubitable truth, that the Law has lost none of its authority, but must always receive from us the same respect and obedience.

16. The case of ceremonies is different, these having been abrogated not in effect but in use only. Though Christ by his advent put an end to their use, so far is this from derogating from their sacredness, that it rather commends and illustrates it. For as these ceremonies would have given nothing to God's ancient people but empty show, if the power of Christ's death and resurrection had not been prefigured by them, - so, if the use of them had not ceased, it would, in the present day, be impossible to understand for what purpose they were instituted. Accordingly, Paul, in order to prove that the observance of them was not only superfluous, but pernicious also, says that they "are a shadow of things to come; but the body is of Christ," (Col. 2:17). We see, therefore, that the truth is made clearer by their abolition than if Christ, who has been openly manifested, were still figured by them as at a distance, and as under a veil. By the death of Christ, the veil of the temple was rent in vain, the living and express image of heavenly things, which had begun to be dimly shadowed forth, being now brought fully into view, as is described by the author of the Epistle to the Hebrews (Heb. 10:1). To the same effect, our Saviour declares, that "the law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it," (Luke 16:16);

not that the holy fathers were left without the preaching of the hope of salvation and eternal life, but because they only saw at a distance, and under a shadow, what we now behold in full light. Why it behaved the Church to ascend higher than these elements, is explained by John the Baptist, when he says, "The law was given by Moses, but grace and truth came by Jesus Christ," (John 1:17). For though it is true that expiation was promised in the ancient sacrifices, and the ark of the covenant was a sure pledge of the paternal favour of God, the whole would have been delusory had it not been founded on the grace of Christ, wherein true and eternal stability is found. It must be held as a fixed point, that though legal rites ceased to be observed, their end serves to show more clearly how great their utility was before the advent of Christ, who, while he abolished the use, sealed their force and effect by his death.

17. There is a little more difficulty in the following passage of Paul: "You, being dead in your sins and the uncircumcision of your flesh, has he quickened together with him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross," &c. (Col. 2:13, 14). He seems to extend the abolition of the Law considerably farther, as if we had nothing to do with its injunctions. Some err in interpreting this simply of the Moral Law, as implying the abolition not of its injunctions, but of its inexorable rigour. Others examining Paul's words more carefully, see that they properly apply to the Ceremonial Law, and show that Paul repeatedly uses the term ordinance in this sense. He thus writes to the Ephesians: "He is our peace, who has made both one, and has broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man," (Eph. 2:14). There can be no doubt that he is there treating of ceremonies, as he speaks of "the middle wall of partition" which separated Jews and Gentiles. I therefore hold

that the former view is erroneous; but, at the same time, it does not appear to me that the latter comes fully up to the Apostle's meaning. For I cannot admit that the two passages are perfectly parallel. As his object was to assure the Ephesians that they were admitted to fellowship with the Jews, he tells them that the obstacle which formerly stood in the way was removed. This obstacle was in the ceremonies. For the rites of ablution and sacrifice, by which the Jews were consecrated to the Lord, separated them from the Gentiles. But who sees not that, in the Epistle to the Colossians, a sublimer mystery is adverted to? No doubt, a question is raised there as to the Mosaic observances, to which false apostles were endeavouring to bind the Christian people. But as in the Epistle to the Galatians he takes a higher view of this controversy, and in a manner traces it to its fountain, so he does in this passage also. For if the only thing considered in rites is the necessity of observing them, of what use was it to call it a handwriting which was contrary to us? Besides, how could the bringing in of it be set down as almost the whole sum of redemption? Wherefore, the very nature of

the case clearly shows that reference is here made to something more internal. I cannot doubt that I have ascertained the genuine interpretation, provided I am permitted to assume what Augustine has somewhere most truly affirmed, nay, derived from the very words of the Apostle - viz. that in the Jewish ceremonies there was more a confession than an expiation of sins. For what more was done in sacrifice by those who substituted purifications instead of themselves, than to confess that they were conscious of deserving death? What did these purifications testify but that they themselves were impure? By these means, therefore, the handwriting both of their guilt and impurity was ever and anon renewed. But the attestation of these things was not the removal of them. Wherefore, the Apostle says that Christ is "the mediator of the new testament, - by means of death, for the redemption of the transgressions that were under the first testament," (Heb. 9:15). Justly, therefore, does the Apostle describe these handwritings as against the worshipers, and contrary to them, since by means of them their impurity and condemnation were openly sealed. There is nothing contrary to this in the fact that they were partakers of the same grace with ourselves. This they obtained through Christ, and not through the ceremonies which the Apostle there contrasts with Christ, showing

that by the continued use of them the glory of Christ was obscured. We perceive how ceremonies, considered in themselves, are elegantly and appositely termed handwritings, and contrary to the salvation of man, in as much as they were a kind of formal instruments which attested his liability. On the other hand, when false apostles wished to bind them on the Christian Church, Paul, entering more deeply into their signification, with good reason warned the Colossians how seriously they would relapse if they allowed a yoke to be in that way imposed upon them. By so doing, they, at the same time, deprived themselves of all benefit from Christ, who, by his eternal sacrifice once offered, had abolished those daily sacrifices, which were indeed powerful to attest sin, but could do nothing to destroy it.

EXPOSITION OF THE MORAL LAW. This chapter consists of four parts. I. Some general observations necessary for the understanding of the subject are made by way of preface, sec. 1-5. II. Three things always to be attended to in ascertaining and expounding the meaning of the Moral Law, sec. 6-12. III. Exposition of the Moral Law, or the Ten Commandments, sec. 13-15. IV. The end for which the whole Law is intended - viz. to teach not only elementary principles, but perfection, sec. 51, to the end of the chapter. Sections. 1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness is pleasing, iniquity is an abomination in his sight. Hence, how weak soever we may be, our duty is to cultivate the one, and shun the other.

3. From the knowledge of ourselves, furnished by the Law, we learn to discern our own utter powerlessness, we are ashamed; and seeing it is in vain to seek for righteousness in ourselves, are induced to seek it elsewhere. 4. Hence, God has annexed promises and threatening to his promises. These not limited to the present life, but embrace things heavenly and eternal. They, moreover, attest the spotless purity of God, his love of righteousness, and also his kindness towards us. 5. The Law shows, moreover, that there is nothing more acceptable to God than obedience. Hence, all superstitious and hypocritical modes of worship are condemned. A remedy against superstitious worship and human presumption. 6. The second part of the chapter, containing three observations or rules. First rule, Our life must be formed by the Law, not only to external honesty, but to inward and spiritual righteousness. In this respect, the Law of God differs from civil laws, he being a spiritual Lawgiver, man not. This rule of great extent, and not sufficiently attended to. 7. This first rule confirmed by the authority of Christ, and vindicated from the false dogma of Sophists, who say that Christ is only another Moses.

8. Second observation or rule to be carefully attended to - viz. that the end of the command must be inquired into, until it is ascertained what the Lawgiver approves or disapproves. Example. Where the Law approves, its opposite is condemned, and vice versa. 9. Full explanation of this latter point. Example. 10. The Law states what is most impious in each transgression, in order to show how heinous the transgression is. Example. 11. Third observation or rule regards the division of the Law into Two Tables: the former comprehending our duty to God; the latter, our duty to our neighbour. The connection between these necessary and inseparable. Their invariable order. Sum of the Law. 12. Division of the Law into Ten Commandments. Various distinctions made with regard to them, but the best distinction that which divides them into Two Tables. Four commandments belong to the First, and six to the Second Table. 13. The third part of the chapter, containing an exposition of the Decalogue. The preface vindicates the authority of the Law. This it does in three ways. First, by a declaration of its majesty. 14. The preface to the Law vindicates its authority. Secondly, by calling to mind God's paternal kindness.

15. Thirdly, by calling to mind the deliverance out of the land of Egypt. Why God distinguishes himself by certain epithets. Why mention is made of the deliverance from Egypt. In what way, and how far, the remembrance of this deliverance should still affect us. 16. Exposition of the First Commandment. Its end. What it is to have God, and to have strange gods. Adoration due to God, trust, invocation, thanksgiving, and also true religion, required by the Commandment. Superstition, Polytheism, and Atheism, forbidden. What meant by the words, "before me." 17. Exposition of the Second Commandment. The end and sum of it. Two parts. Short enumeration of forbidden shapes. 18. Why a threatening is added. Four titles applied to God, to make a deeper impression. He is called Mighty, Jealous, an Avenger, Merciful. Why said to be jealous. Reason drawn from analogy. 19. Exposition of the threatening which is added. First, as to visiting the iniquity of the fathers upon the children. A misinterpretation on this head refuted, and the genuine meaning of the threatening explained. 20. Whether this visiting of the sins of parents inconsistent with the divine justice. Apparently conflicting passages reconciled.

21. Exposition of the latter part - viz. the showing mercy to thousands. The use of this promise. Consideration of an exception of frequent occurrence. The extent of this blessing. 22. Exposition of the Third Commandment. The end and sum of it. Three parts. These considered. What it is to use the name of God in vain. Swearing. Distinction between this commandment and the Ninth. 23. An oath defined. It is a species of divine worship. This explained. 24. Many modes in which this commandment is violated. 1. By taking God to witness what we know is false. The insult thus offered. 25. Modes of violation continued. 2. Taking God to witness in trivial matters. Contempt thus shown. When and how an oath should be used. 3. Substituting the servants of God instead of himself when taking an oath. 26. The Anabaptists, who condemn all oaths, refuted. 1. By the authority of Christ, who cannot be opposed in anything to the Father. A passage perverted by the Anabaptists explained. The design of our Saviour in the passage. What meant by his there prohibiting oaths. 27. The lawfulness of oaths confirmed by Christ and the apostles. Some approve of public, but not of private oaths. The lawfulness of the latter proved both by reason and example. Instances from Scripture.

28. Exposition of the Fourth Commandment. Its end. Three purposes. 29. Explanation of the first purpose - viz. a shadowing forth of spiritual rest. This the primary object of the precept. God is therein set forth as our sanctifier; and hence we must abstain from work, that the work of God in us may not be hindered. 30. The number seven denoting perfection in Scripture, this commandment may, in that respect, denote the perpetuity of the Sabbath, and its completion at the last day. 31. Taking a simpler view of the commandment, the number is of no consequence, provided we maintain the doctrine of a perpetual rest from all our works, and, at the same time, avoid a superstitious observance of days. The ceremonial part of the commandment abolished by the advent of Christ. 32. The second and third purposes of the Commandment explained. These twofold and perpetual. This confirmed. Of religious assemblies. 33. Of the observance of the Lord's day, in answer to those who complain that the Christian people are thus trained to Judaism. Objection. 34. Ground of this institution. There is no kind of superstitious necessity. The sum of the Commandment. 35. The Fifth Commandment (the first of the Second Table), expounded. Its end and substance. How far honour due to parents. To whom the term father applies.

36. It makes no difference whether those to whom this honour is required are worthy or unworthy. The honour is claimed especially for parents. It consists of three parts. 1. Reverence. 37. Honour due to parents continued. 2. Obedience. 3. Gratitude. Why a promise added. In what sense it is to be taken. The present life a testimony of divine blessing. The reservation considered and explained. 38. Conversely a curse denounced on disobedient children. How far obedience due to parents, and those in the place of parents. 39. Sixth Commandment expounded. Its end and substance. God, as a spiritual Lawgiver, forbids the murder of the heart, and requires a sincere desire to preserve the life of our neighbour. 40. A twofold ground for this Commandment. 1. Man is the image of God. 2. He is our flesh. 41. Exposition of the Seventh Command. The end and substance of it. Remedy against fornication. 42. Continence an excellent gift, when under the control of God only. Altogether denied to some; granted only for a time to others. Argument in favour of celibacy refuted.

43. Each individual may refrain from marriage so long as he is fit to observe celibacy. True celibacy, and the proper use of it. Any man not gifted with continence wars with God and with nature, as constituted by him, in remaining unmarried. Chastity defined. 44. Precautions to be observed in married life. Everything repugnant to chastity here condemned. 45. Exposition of the Eighth Commandment. Its end and substance. Four kinds of theft. The bad acts condemned by this Commandment. Other peculiar kinds of theft. 46. Proper observance of this Commandment. Four heads. Application. 1. To the people and the magistrate. 2. To the pastors of the Church and their flocks. 3. To parents and children. 4. To the old and the young. 5. To servants and masters. 6. To individuals. 47. Exposition of the ninth Commandment. Its end and substance. The essence of the Commandment - detestation of falsehood, and the pursuit of truth. Two kinds of falsehood. Public and private testimony. The equity of this Commandment. 48. How numerous the violations of this Commandment. 1. By detraction. 2. By evil speaking - a thing contrary to the offices of Christian charity. 3. By scurrility or irony. 4. By prying curiosity, and proneness to harsh judgments.

49. Exposition of the Tenth Commandment. Its end and substance. What meant by the term Covetousness. Distinction between counsel and the covetousness here condemned. 50. Why God requires so much purity. Objection. Answer. Charity toward our neighbour here principally commended. Why house, wife, man-servant, maid-servant, ox, and ass, &c., are mentioned. Improper division of this Commandment into two. 51. The last part of the chapter. The end of the Law. Proof. A summary of the Ten Commandments. The Law delivers not merely rudiments and first principles, but a perfect standard of righteousness, modelled on the divine purity. 52. Why, in the Gospels and Epistles, the latter table only mentioned, and not the first. The same thing occurs in the Prophets. 53. An objection to what is said in the former section removed. 54. A conduct duly regulated by the divine Law, characterised by charity toward our neighbour. This subverted by those who give the first place to self-love. Refutation of their opinion. 55. Who our neighbour. Double error of the Schoolmen on this point. 56. This error consists, I. In converting precepts into counsels to be observed by monks. 57. Refutation of this error from Scripture and the ancient Theologians. Sophistical objection obviated.

58. Error of the Schoolmen consists, II. In calling hidden impiety and covetousness venial sins. Refutation drawn, 1. From a consideration of the whole Decalogue. 2. The testimony of an Apostle. 3. The authority of Christ. 4. The nature and majesty of God. 5. The sentence pronounced against sin. Conclusion. 59. Refutation drawn, 1. From a consideration of the whole Decalogue. 2. The testimony of an Apostle. 3. The authority of Christ. 4. The nature and majesty of God. 5. The sentence pronounced against sin. Conclusion.

1. I believe it will not be out of place here to introduce the Ten Commandments of the Law, and give a brief exposition of them. In this way it will be made more clear, that the worship which God originally prescribed is still in force (a point to which I have already adverted); and then a second point will be confirmed - viz. that the Jews not only learned from the law wherein true piety consisted, but from feeling their inability to observe it were overawed by the fear of judgments and so drawn, even against their will, towards the Mediator. In giving a summary of what constitutes the true knowledge of God, we showed that we cannot form any just conception of the character of God, without feeling overawed by his majesty, and bound to do him service. In regard to the knowledge of ourselves, we showed that it principally consists in renouncing all idea of our own strength, and divesting ourselves of all confidence in our own righteousness, while, on the other hand, under a full consciousness of our wants, we learn true humility and self-abasement. Both of these the Lord accomplishes by his Law, first, when, in assertion of the right which he has to our obedience, he calls us to reverence his majesty, and prescribes the conduct

by which this reverence is manifested; and, secondly, when, by promulgating the rule of his justice (a rule, to the rectitude of which our nature, from being depraved and perverted, is continually opposed, and to the perfection of which our ability, from its infirmity and nervelessness for good, is far from being able to attain), he charges us both with impotence and unrighteousness. Moreover, the very things contained in the two tables are, in a manner, dictated to us by that internal law, which, as has been already said, is in a manner written and stamped on every heart. For conscience, instead of allowing us to stifle our perceptions, and sleep on without interruption, acts as an inward witness and monitor, reminds us of what we owe to God, points out the distinction between good and evil, and thereby convicts us of departure from duty. But man, being immured in the darkness of error, is scarcely able, by means of that natural law, to form any tolerable idea of the worship which is acceptable to God. At all events, he is very far from forming any correct knowledge of it. In addition to this, he is so swollen with arrogance and ambition, and so blinded with self-love, that he is unable to survey, and, as it were, descend into himself,

that he may so learn to humble and abase himself, and confess his misery. Therefore, as a necessary remedy, both for our dullness and our contumacy, the Lord has given us his written Law, which, by its sure attestations, removes the obscurity of the law of nature, and also, by shaking off our lethargy, makes a more lively and permanent impression on our minds.

2. It is now easy to understand the doctrine of the law - viz. that God, as our Creator, is entitled to be regarded by us as a Father and Master, and should, accordingly, receive from us fear, love, reverence, and glory; nay, that we are not our own, to follow whatever course passion dictates, but are bound to obey him implicitly, and to acquiesce entirely in his good pleasure. Again, the Law teaches, that justice and rectitude are a delight, injustice an abomination to him, and, therefore, as we would not with impious ingratitude revolt from our Maker, our whole life must be spent in the cultivation of righteousness. For if we manifest becoming reverence only when we prefer his will to our own, it follows, that the only legitimate service to him is the practice of justice, purity, and holiness. Nor can we plead as an excuse, that we want the power, and, like debtors, whose means are exhausted, are unable to pay. We cannot be permitted to measure the glory of God by our ability; whatever we may be, he ever remains like himself, the friend of righteousness, the enemy of unrighteousness, and whatever his demands from us may be, as he can only require what is right, we are necessarily under a natural obligation to obey. Our inability to do so is our own fault. If lust, in which sin has its dominion, so enthrals us, that we are not free to obey our Father, there is no ground for pleading necessity as a defence, since this evil necessity is within, and must be imputed to ourselves.

3. When, under the guidance of the Law, we have advanced thus far, we must, under the same guidance, proceed to descend into ourselves. In this way, we at length arrive at two results: First, contrasting our conduct with the righteousness of the Law, we see how very far it is from being in accordance with the will of God, and, therefore, how unworthy we are of holding our place among his creatures, far less of being accounted his sons; and, secondly, taking a survey of our powers, we see that they are not only unequal to fulfil the Law, but are altogether null. The necessary consequence must be, to produce distrust of our own ability, and also anxiety and trepidation of mind. Conscience cannot feel the burden of its guilt, without forthwith turning to the judgment of God, while the view of this judgment cannot fail to excite a dread of death. In like manner, the proofs of our utter powerlessness must instantly beget despair of our own strength. Both feelings are productive of humility and abasement, and hence the sinner, terrified at the prospect of eternal death (which he sees justly impending over him for his iniquities), turns to the mercy of God as the only haven of safety. Feeling his utter inability to pay what he owes to the Law, and thus despairing of himself, he rethinks him of applying and looking to some other quarter for help.

4. But the Lord does not count it enough to inspire a reverence for his justice. To imbue our hearts with love to himself, and, at the same time, with hatred to iniquity, he has added promises and threatening. The eye of our mind being too dim to be attracted by the mere beauty of goodness, our most merciful Father has been pleased, in his great indulgence, to allure us to love and long after it by the hope of reward. He accordingly declares that rewards for virtue are treasured up with him, that none who yield obedience to his commands will labour in vain. On the other hand, he proclaims not only that iniquity is hateful in his sight, but that it will not escape with impunity, because he will be the avenger of his insulted majesty. That he may encourage us in every way, he promises present blessings, as well as eternal felicity, to the obedience of those who shall have kept his commands, while he threatens transgressors with present suffering, as well as the punishment of eternal death. The promise, "Ye shall therefore keep my statutes, and my judgments; which if a man do, he shall live in them," (Lev. 18:5), and corresponding to this the threatening, "The souls that sinneth, it shall die," (Ezek. 18:4, 20);

doubtless point to a future life and death, both without end. But though in every passage where the favour or anger of God is mentioned, the former comprehends eternity of life and the latter eternal destruction, the Law, at the same time, enumerates a long catalogue of present blessings and curses (Lev. 26:4; Deut. 28:1). The threatening attest the spotless purity of God, which cannot bear iniquity, while the promises attest at once his infinite love of righteousness (which he cannot leave unrewarded), and his wondrous kindness. Being bound to do him homage with all that we have, he is perfectly entitled to demand everything which he requires of us as a debt; and as a debt, the payment is unworthy of reward. He therefore foregoes his right, when he holds forth reward for services which are not offered spontaneously, as if they were not due. The amount of these services, in themselves, has been partly described and will appear more clearly in its own place. For the present, it is enough to remember that the promises of the Law are no mean commendation of righteousness as they show how much God is pleased with the observance of them, while the threatening denounced are intended to produce a greater abhorrence of unrighteousness, lest the sinner should indulge in the blandishments

of vice, and forget the judgment which the divine Lawgiver has prepared for him.

5. The Lord, in delivering a perfect rule of righteousness, has reduced it in all its parts to his mere will, and in this way has shown that there is nothing more acceptable to him than obedience. There is the more necessity for attending to this, because the human mind, in its wantonness, is ever and anon inventing different modes of worship as a means of gaining his favour. This irreligious affectation of religion being innate in the human mind, has betrayed itself in every age, and is still doing so, men always longing to devise some method of procuring righteousness without any sanction from the Word of God. Hence in those observances which are generally regarded as good works, the precepts of the Law occupy a narrow space, almost the whole being usurped by this endless host of human inventions. But was not this the very license which Moses meant to curb, when, after the promulgation of the Law, he thus addressed the people: "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 does 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," (Deut 12:28-32). Previously, after asking "what nation is there so great, that has statutes and judgments so righteous as all this law, which I set before you this day?" he had added, "Only 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," (Deut. 4:8, 9). God foreseeing that the Israelites would not rest, but after receiving the Law, would, unless sternly prohibited give birth to new kinds of righteousness, declares that the Law comprehended a perfect righteousness. This ought to have been a most powerful restraint, and yet they desisted not from the presumptuous course so strongly prohibited. How do we act? We are certainly under the same obligation as they were; for there cannot be a doubt that the claim of absolute perfection which God made for his Law is perpetually in force. Not contented with it, however, we labour prodigiously in feigning and coining an endless variety of good works, one after another. The best cure for this vice would be a constant and deep-seated conviction that the Law was given from heaven to teach us a perfect righteousness; that the only righteousness so taught is that which the

divine will expressly enjoins; and that it is, therefore, vain to attempt, by new forms of worship, to gain the favour of God, whose true worship consists in obedience alone; or rather, that to go a wandering after good works which are not prescribed by the Law of God, is an intolerable violation of true and divine righteousness. Most truly does Augustine say in one place, that the obedience which is rendered to God is the parent and guardian; in another, that it is the source of all the virtues.

6. After we shall have expounded the Divine Law, what has been previously said of its office and use will be understood more easily, and with greater benefit. But before we proceed to the consideration of each separate commandment, it will be proper to take a general survey of the whole. At the outset, it was proved that in the Law human life is instructed not merely in outward decency but in inward spiritual righteousness. Though none can deny this, yet very few duly attend to it, because they do not consider the Lawgiver, by whose character that of the Law must also be determined. Should a king issue an edict prohibiting murder, adultery, and theft, the penalty, I admit, will not be incurred by the man who has only felt a longing in his mind after these vices, but has not actually committed them. The reason is, that a human lawgiver does not extend his care beyond outward order, and, therefore, his injunctions are not violated without outward acts. But God, whose eye nothing escapes, and who regards not the outward appearance so much as purity of heart, under the prohibition of murder, adultery, and thefts includes wrath, hatred, lust, covetousness, and all other things of a similar nature. Being a spiritual Lawgiver, he speaks to the soul not

less than the body. The murder which the soul commits is wrath and hatred; the theft, covetousness and avarice; and the adultery, lust. It may be alleged that human laws have respect to intentions and wishes, and not fortuitous events. I admit this but then these must manifest themselves externally. They consider the animus with which the act was done, but do not scrutinise the secret thoughts. Accordingly, their demand is satisfied when the hand merely refrains from transgression. On the contrary, the law of heaven being enacted for our minds, the first thing necessary to a due observance of the Law is to put them under restraint. But the generality of men, even while they are most anxious to conceal their disregard of the Law, only frame their hands and feet and other parts of their body to some kind of observance, but in the meanwhile keep the heart utterly estranged from everything like obedience. They think it enough to have carefully concealed from man what they are doing in the sight of God. Hearing the commandments, "Thou shalt not kill," "Thou shalt not commit adultery," "Thou shalt not steal," they do not unsheathe their sword for slaughter, nor defile their bodies with harlots, nor put forth their hands to other men's goods. So far well; but with their

whole soul they breathe out slaughter, boil with lust, cast a greedy eye at their neighbour's property, and in wish devour it. Here the principal thing which the Law requires is wanting. Whence then, this gross stupidity, but just because they lose sight of the Lawgiver, and form an idea of righteousness in accordance with their own disposition? Against this Paul strenuously protests, when he declares that the "law is spiritual" (Rom. 7:14); intimating that it not only demands the homage of the soul, and mind, and will, but requires an angelic purity, which, purified from all filthiness of the flesh, savours only of the Spirit.

7. In saying that this is the meaning of the Law, we are not introducing a new interpretation of our own; we are following Christ, the best interpreter of the Law (Mt. 5:22, 28, 44). The Pharisees having instilled into the people the erroneous idea that the Law was fulfilled by every one who did not in external act do anything against the Law, he pronounces this a most dangerous delusion, and declares that an immodest look is adultery, and that hatred of a brother is murder. "Whosoever is angry with his brother without a cause, shall be in danger of the judgment;" whosoever by whispering or murmuring gives indication of being offended, "shall be in danger of the council;" whosoever by reproaches and evil-speaking gives way to open anger, "shall be in danger of hell-fire." Those who have not perceived this, have pretended that Christ was only a second Moses, the giver of an evangelical, to supply the deficiency of the Mosaic Law. Hence the common axiom as to the perfection of the Evangelical Law, and its great superiority to that of Moses. This idea is in many ways most pernicious. For it will appear from Moses himself, when we come to give a summary of his precepts, that great indignity is thus done to the Divine Law. It certainly insinuates, that the holiness of the fathers under the Law was little else than hypocrisy, and leads us away from that one unvarying rule of righteousness. It is very easy, however, to confute this error, which proceeds on the supposition that Christ added to the Law, whereas he only restored it to its integrity by maintaining and purifying it when obscured by the falsehood, and defiled by the leaven of the Pharisees.

8. The next observation we would make is, that there is always more in the requirements and prohibitions of the Law than is expressed in words. This, however, must be understood so as not to convert it into a kind of Lesbian code; and thus, by licentiously wresting the Scriptures, make them assume any meaning that we please. By taking this excessive liberty with Scripture, its authority is lowered with some, and all hope of understanding it abandoned by others. We must, therefore, if possible, discover some path which may conduct us with direct and firm step to the will of God. We must consider, I say, how far interpretation can be permitted to go beyond the literal meaning of the words, still making it apparent that no appending of human glosses is added to the Divine Law, but that the pure and genuine meaning of the Lawgiver is faithfully exhibited. It is true that, in almost all the commandments, there are elliptical expressions, and that, therefore, any man would make himself ridiculous by attempting to restrict the spirit of the Law to the strict letter of the words. It is plain that a sober interpretation of the Law must go beyond these, but how far is doubtful, unless some rule be adopted. The best rule, in my opinion, would

be, to be guided by the principle of the commandment - viz. to consider in the case of each what the purpose is for which it was given. For example, every commandment either requires or prohibits; and the nature of each is instantly discerned when we look to the principle of the commandment as its end. Thus, the end of the Fifth Commandment is to render honour to those on whom God bestows it. The sum of the commandment, therefore, is, that it is right in itself, and pleasing to God, to honour those on whom he has conferred some distinction; that to despise and rebel against such persons is offensive to Him. The principle of the First Commandment is, that God only is to be worshipped. The sum of the commandment, therefore is that true piety, in other words, the worship of the Deity, is acceptable, and impiety is an abomination, to him. So in each of the commandments we must first look to the matter of which it treats, and then consider its end, until we discover what it properly is that the Lawgiver declares to be pleasing or displeasing to him. Only, we must reason from the precept to its contrary in this way: If this pleases God, its opposite displeases; if that displeases, its opposite pleases: if God

commands this, he forbids the opposite; if he forbids that, he commands the opposite.

9. What is now touched on somewhat obscurely will become perfectly clear as we proceed and get accustomed to the exposition of the Commandments. It is sufficient thus to have adverted to the subject; but perhaps our concluding statement will require to be briefly confirmed, as it might otherwise not be understood, or, though understood mighty perhaps, at the outset appear unsound. There is no need of proving, that when good is ordered the evil which is opposed to it is forbidden. This every one admits. It will also be admitted, without much difficulty, that when evil is forbidden, its opposite is enjoined. Indeed, it is a common saying, that censure of vice is commendation of virtue. We, however, demand somewhat more than is commonly understood by these expressions. When the particular virtue opposed to a particular vice is spoken of, all that is usually meant is abstinence from that vice. We maintain that it goes farther, and means opposite duties and positive acts. Hence the commandment, "Thou shalt not kill," the generality of men will merely consider as an injunction to abstain from all injury and all wish to inflict injury. I hold that it moreover means, that we are to aid our neighbour's life by every means in our power. And not to assert without giving my reasons I prove it thus: God forbids us to injure or hurt a brother, because he would have his life to be dear and precious to us; and, therefore, when he so forbids, he, at the same time, demands all the offices of charity which can contribute to his preservation.

10. But why did God thus deliver his commandments, as it were, by halves, using elliptical expressions with a larger meaning than that actually expressed? Other reasons are given, but the following seems to me the best: - As the flesh is always on the alert to extenuate the heinousness of sin (unless it is made, as it were, perceptible to the touch), and to cover it with specious pretexts, the Lord sets forth, by way of example, whatever is foulest and most iniquitous in each species of transgression, that the delivery of it might produce a shudder in the hearer, and impress his mind with a deeper abhorrence of sin. In forming an estimate of sins, we are often imposed upon by imagining that the more hidden the less heinous they are. This delusion the Lord dispels by accustoming us to refer the whole multitude of sins to particular heads, which admirably show how great a degree of heinousness there is in each. For example, wrath and hatred do not seem so very bad when they are designated by their own names; but when they are prohibited under the name of murder, we understand better how abominable they are in the sight of God, who puts them in the same class with that horrid crime. Influenced by his judgment, we accustom ourselves to judge more accurately of the heinousness of offences which previously seemed trivial.

11. It will now be proper to consider what is meant by the division of the divine Law into Two Tables. It will be judged by all men of sense from the formal manner in which these are sometimes mentioned, that it has not been done at random, or without reason. Indeed, the reason is so obvious as not to allow us to remain in doubt with regard to it. God thus divided his Law into two parts, containing a complete rule of righteousness, that he might assign the first place to the duties of religion which relate especially to His worship, and the second to the duties of charity which have respect to man. The first foundation of righteousness undoubtedly is the worship of God. When it is subverted, all the other parts of righteousness, like a building rent asunder, and in ruins, are racked and scattered. What kind of righteousness do you call it, not to commit theft and rapine, if you, in the meantime, with impious sacrilege, rob God of his glory? or not to defile your body with fornication, if you profane his holy name with blasphemy? or not to take away the life of man, if you strive to cut off and destroy the remembrance of God? It is vain, therefore, to talk of righteousness

apart from religion. Such righteousness has no more beauty than the trunk of a body deprived of its head. Nor is religion the principal part merely: it is the very soul by which the whole lives and breathes. Without the fear of God, men do not even observe justice and charity among themselves. We say, then, that the worship of God is the beginning and foundation of righteousness; and that wherever it is wanting, any degree of equity, or continence, or temperance, existing among men themselves, is empty and frivolous in the sight of God. We call it the source and soul of righteousness, in as much as men learn to live together temperately, and without injury, when they revere God as the judge of right and wrong. In the First Table, accordingly, he teaches us how to cultivate piety, and the proper duties of religion in which his worship consists; in the second, he shows how, in the fear of his name, we are to conduct ourselves towards our fellow-men. Hence, as related by the Evangelists (Mt. 22:37; Luke 10:27), our Saviour summed up the whole Law in two heads - viz. to love the Lord with all our heart, with all our soul, and with all our strength, and our neighbour as ourselves. You see how, of the two parts

under which he comprehends the whole Law, he devotes the one to God, and assigns the other to mankind.

12. But although the whole Law is contained in two heads, yet, in order to remove every pretext for excuse, the Lord has been pleased to deliver more fully and explicitly in Ten Commandments, every thing relating to his own honour, fear, and love, as well as every thing relating to the charity which, for his sake, he enjoins us to have towards our fellowmen. Nor is it an unprofitable study to consider the division of the commandments, provided we remember that it is one of those matters in which every man should have full freedom of judgment, and on account of which, difference of opinion should not lead to contention. We are, indeed, under the necessity of making this observation, lest the division which we are to adopt should excite the surprise or derision of the reader, as novel or of recent invention.

There is no room for controversy as to the fact, that the Law is divided into ten heads since this is repeatedly sanctioned by divine authority. The question, therefore, is not as to the number of the parts, but the method of dividing them. Those who adopt a division which gives three commandments to the First Table, and throws the remaining seven into the Second Table, expunge the commandment concerning images from the list, or at least conceal it under the first, though there cannot be a doubt that it was distinctly set down by the Lord as a separate commandment; whereas the tenth, which prohibits the coveting of what belongs to our neighbour, they absurdly break down into two. Moreover, it will soon appear, that this method of dividing was unknown in a purer age. Others count four commandments in the First Table as we do, but for the first set down the introductory promise, without adding the precept. But because I must hold, unless I am convinced by clear evidence to the contrary, that the "ten words" mentioned by Moses are Ten Commandments and because I see that number arranged in most admirable order, I must, while I leave them to hold their own opinion, follow what appears to me better established - viz. that what they make to be

the first commandment is of the nature of a preface to the whole Law, that thereafter follow four commandments in the First Table, and six in the Second, in the order in which they will here be reviewed. This division Origin adopts without discussion, as if it had been every where received in his day. It is also adopted by Augustine, in his book addressed to Boniface, where, in enumerating the commandments, he follows this order, Let one God be religiously obeyed, let no idol be worshipped, let the name of God be not used in vain; while previously he had made separate mention of the typical commandment of the Sabbath. Elsewhere, indeed, he expresses approbation of the first division, but on too slight grounds, because, by the number three (making the First Table consist of three commandments), the mystery of the Trinity would be better manifested. Even here, however, he does not disguise his opinion, that in other respects, our division is more to his mind. Besides these, we are supported by the author of an unfinished work on Matthew. Josephus, no doubt with the general consent of his age, assigns five commandments to each table. This, while repugnant to reason, inasmuch as it confounds the distinction between piety and charity, is also refuted by the authority of our

Saviour, who in Matthew places the command to honour parents in the list of those belonging to the Second Table (Mt. 19:19). Let us now hear God speaking in his own words.

First Commandment. I AM THE LORD THY GOD, WHICH BROUGHT THEE OUT OF THE LAND OF EGYPT, OUT OF THE HOUSE OF BONDAGE. THOU SHALT HAVE NO OTHER GODS BEFORE ME.

13. Whether you take the former sentence as a part of the commandment, or read it separately is to me a matter of indifference, provided you grant that it is a kind of preface to the whole Law. In enacting laws, the first thing to be guarded against is their being forthwith abrogated by contempt. The Lord, therefore, takes care, in the first place, that this shall not happen to the Law about to be delivered, by introducing it with a triple sanction. He claims to himself power and authority to command, that he may impress the chosen people with the necessity of obedience; he holds forth a promise of favour, as a means of alluring them to the study of holiness; and he reminds them of his kindness, that he may convict them of ingratitude, if they fail to make a suitable return. By the name, Lord, are denoted power and lawful dominion. If all things are from him, and by him consist, they ought in justice to bear reference to him, as Paul says (Rom. 11:36). This name, therefore, is in itself sufficient to bring us under the authority of the divine majesty: for it were monstrous for us to wish to withdraw from the dominion of him, out of whom we cannot even exist.

14. After showing that he has a right to command, and to be obeyed, he next, in order not to seem to drag men by mere necessity, but to allure them, graciously declares, that he is the God of the Church. For the mode of expression implies, that there is a mutual relation included in the promise, "I will be their God, and they shall be my people," (Jer. 31:33). Hence Christ infers the immortality of Abraham, Isaac, and Jacob, from the fact that God had declared himself to be their God (Mt. 22:32). It is, therefore, the same as if he had said, I have chosen you to myself, as a people to whom I shall not only do good in the present life, but also bestow felicity in the life to come. The end contemplated in this is adverted to in the Law, in various passages. For when the Lord condescends in mercy to honour us so far as to admit us to partnership with his chosen people, he chooses us, as Moses says, "to be a holy people," "a peculiar people unto himself," to "keep all his commandments," (Deut. 7:6; 14:2; 26:18). Hence the exhortation, "Ye shall be holy; for I the Lord your God am holy," (Lev. 19:2). These two considerations form the ground of the remonstrance, "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? saith the Lord of hosts," (Mal. 1:6).

15. Next follows a commemoration of his kindness, which ought to produce upon us an impression strong in proportion to the detestation in which ingratitude is held even among men. It is true, indeed, he was reminding Israel of a deliverance then recent, but one which, on account of its wondrous magnitude, was to be for ever memorable to the remotest posterity. Moreover, it is most appropriate to the matter in hand. For the Lord intimates that they were delivered from miserable bondage, that they might learn to yield prompt submission and obedience to him as the author of their freedom. In like manners to keep us to his true worship, he often describes himself by certain epithets which distinguish his sacred Deity from all idols and fictitious gods. For, as I formerly observed, such is our proneness to vanity and presumption, that as soon as God is named, our minds, unable to guard against error, immediately fly off to some empty delusion. In applying a remedy to this disease, God distinguishes his divinity by certain titles, and thus confines us, as it were, within distinct boundaries, that we may not wander hither and thither, and feign some new deity for ourselves, abandoning the living God, and setting up an idol. For this reason, whenever the Prophets would bring him

properly before us, they invest, and, as it were, surround him with those characters under which he had manifested himself to the people of Israel. When he is called the God of Abraham, or the God of Israel, when he is stationed in the temple of Jerusalem, between the Cherubim, these, and similar modes of expression, do not confine him to one place or one people, but are used merely for the purpose of fixing our thoughts on that God who so manifested himself in the covenant which he made with Israel, as to make it unlawful on any account to deviate from the strict view there given of his character. Let it be understood, then, that mention is made of deliverance, in order to make the Jews submit with greater readiness to that God who justly claims them as his own. We again, instead of supposing that the matter has no reference to us, should reflect that the bondage of Israel in Egypt was a type of that spiritual bondage, in the fetters of which we are all bound, until the heavenly avenger delivers us by the power of his own arm, and transports us into his free kingdom. Therefore, as in old times, when he would gather together the scattered Israelites to the worship of his name, he

rescued them from the intolerable tyranny of Pharaoh, so all who profess him now are delivered from the fatal tyranny of the devil, of which that of Egypt was only a type. There is no man, therefore, whose mind ought not to be aroused to give heed to the Law, which, as he is told, proceeded from the supreme King, from him who, as he gave all their being, justly destines and directs them to himself as their proper end. There is no man, I say, who should not hasten to embrace the Lawgiver, whose commands, he knows, he has been specially appointed to obey, from whose kindness he anticipates an abundance of all good, and even a blessed immortality, and to whose wondrous power and mercy he is indebted for deliverance from the jaws of death.

16. The authority of the Law being founded and established, God delivers his First Commandment - THOU SHALT HAVE NO OTHER GODS BEFORE ME.

The purport of this commandment is, that the Lord will have himself alone to be exalted in his people, and claims the entire possession of them as his own. That it may be so, he orders us to abstain from ungodliness and superstition of every kind, by which the glory of his divinity is diminished or obscured; and, for the same reason, he requires us to worship and adore him with truly pious zeal. The simple terms used obviously amount to this. For seeing we cannot have God without embracing everything which belongs to him, the prohibition against having strange gods means, that nothing which belongs to him is to be transferred to any other. The duties which we owe to God are innumerable, but they seem to admit of being not improperly reduced to four heads: Adoration, with its accessory spiritual submission of conscience, Trust, Invocation, Thanksgiving. By Adoration, I mean the veneration and worship which we render to him when we do homage to his majesty; and hence I make part of it to consist in bringing our consciences into subjection to his Law. Trust, is secure resting in him under a recognition of his perfections, when, ascribing to him all power, wisdom, justice, goodness, and truth, we consider ourselves happy in having been brought into intercourse with

him. Invocation, may be defined the retaking of ourselves to his promised aid as the only resource in every case of need. Thanksgiving, is the gratitude which ascribes to him the praise of all our blessings. As the Lord does not allow these to be derived from any other quarter, so he demands that they shall be referred entirely to himself. It is not enough to refrain from other gods. We must, at the same time, devote ourselves wholly to him, not acting like certain impious despisers, who regard it as the shortest method, to hold all religious observance in derision. But here precedence must be given to true religion, which will direct our minds to the living God. When duly imbued with the knowledge of him, the whole aim of our lives will be to revere, fear, and worship his majesty, to enjoy a share in his blessings, to have recourse to him in every difficulty, to acknowledge, laud, and celebrate the magnificence of his works, to make him, as it were, the sole aim of all our actions. Next, we must beware of superstition, by which our minds are turned aside from the true God, and carried to and fro after a multiplicity of gods. Therefore, if we are contented with one God, let us call to mind

what was formerly observed, that all fictitious gods are to be driven far away, and that the worship which he claims for himself is not to be mutilated. Not a particle of his glory is to be withheld: everything belonging to him must be reserved to him entire. The words, "before me," go to increase the indignity, God being provoked to jealousy whenever we substitute our fictions in his stead; just as an unfaithful wife stings her husband's heart more deeply when her adultery is committed openly before his eyes. Therefore, God having by his present power and grace declared that he had respect to the people whom he had chosen, now, in order to deter them from the wickedness of revolt, warns them that they cannot adopt strange gods without his being witness and spectator of the sacrilege. To the audacity of so doing is added the very great impiety of supposing that they can mock the eye of God with their evasions. Far from this the Lord proclaims that everything which we design, plan, or execute, lies open to his sight. Our conscience must, therefore, keep aloof from the most distant thought of revolt, if we would have our worship approved by the Lord. The glory of his Godhead must be maintained entire and incorrupt, not merely by

external profession, but as under his eye, which penetrates the inmost recesses of his heart.

Second Commandment THOU SHALT NOT MAKE UNTO THEE ANY GRAVEN IMAGE, OR ANY LIKENESS OFANYTHING 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.

17. As in the first commandment the Lord declares that he is one, and that besides him no gods must be either worshipped or imagined, so he here more plainly declares what his nature is, and what the kind of worship with which he is to be honoured, in order that we may not presume to form any carnal idea of him. The purport of the commandment, therefore, is, that he will not have his legitimate worship profaned by superstitious rites. Wherefore, in general, he calls us entirely away from the carnal frivolous observances which our stupid minds are wont to devise after forming some gross idea of the divine nature, while, at the same time, he instructs us in the worship which is legitimate, namely, spiritual worship of his own appointment. The grossest vice here prohibited is external idolatry. This commandment consists of two parts. The former curbs the licentious daring which would subject the incomprehensible God to our senses, or represent him under any visible shape. The latter forbids the worship of images on any religious ground. There is, moreover, a brief enumeration of all the forms by which the Deity was usually represented by heathen and superstitious nations. By "any thing which is in heaven above" is meant the sun, the moon, and the stars, perhaps also birds, as in Deuteronomy, where the meaning is explained, there is mention of birds as well as stars (Deut. 4:15). I would not have made this observation, had I not seen that some absurdly apply it to the angels. The other particulars I pass, as requiring no explanation. We have already shown clearly enough (Book 1. chap. 11, 12) that every visible shape of Deity which man devises is diametrically opposed to the divine nature; and, therefore, that the moment idols appear, true religion is corrupted and adulterated.

18. The threatening subjoined ought to have no little effect in shaking off our lethargy. It is in the following terms: - 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 SHEWING MERCY UNTO THOUSANDS OF THEM THAT LOVE ME, AND KEEP MY COMMANDMENTS.

The meaning here is the same as if he had said, that our duty is to cleave to him alone. To induce us to this, he proclaims his authority which he will not permit to be impaired or despised with impunity. It is true, the word used is El, which means God; but as it is derived from a word meaning strength, I have had no hesitations in order to express the sense more fully, so to render it as inserted on the margin. Secondly, he calls himself jealous, because he cannot bear a partner. Thirdly, he declares that he will vindicate his majesty and glory, if any transfer it either to the creatures or to graven images; and that not by a simple punishment of brief duration, but one extending to the third and fourth generation of such as imitate the impiety of their progenitors. In like manner, he declares his constant mercy and kindness to the remote posterity of those who love him, and keep his Law. The Lord very frequently addresses us in the character of a husband; the union by which he connects us with himself, when he receives us into the bosom of the Church, having some resemblance to that of holy wedlock, because founded on mutual faith. As he performs all the offices of a true and faithful husband, so he stipulates for love and conjugal chastity from us; that is, that we do not prostitute our souls to Satan, to be defiled with foul carnal lusts.

Hence, when he rebukes the Jews for their apostasy, he complains that they have cast off chastity, and polluted themselves with adultery. Therefore, as the purer and chaster the husband is, the more grievously is he offended when he sees his wife inclining to a rival; so the Lord, who has betrothed us to himself in truth, declares that he burns with the hottest jealousy whenever, neglecting the purity of his holy marriage, we defile ourselves with abominable lusts, and especially when the worship of his Deity, which ought to have been most carefully kept unimpaired, is transferred to another, or adulterated with some superstition; since, in this way, we not only violate our plighted troth, but defile the nuptial couch, by giving access to adulterers.

19. In the threatening we must attend to what is meant when God declares that he will visit the iniquity of the fathers upon the children unto the third and fourth generation. It seems inconsistent with the equity of the divine procedure to punish the innocent for another's fault; and the Lord himself declares, that "the son shall not bear the iniquity of the father," (Ezek. 18:20). But still we meet more than once with a declaration as to the postponing of the punishment of the sins of fathers to future generations. Thus Moses repeatedly addresses the Lord as "visiting the iniquity of the fathers upon the children unto the third and fourth generation," (Num. 14:18). In like manner, Jeremiah, "Thou showest loving-kindness unto thousands, and recompenses the iniquity of the fathers into the bosom of their children after them," (Jer. 32:18). Some feeling sadly perplexed how to solve this difficulty, think it is to be understood of temporal punishments only, which it is said sons may properly bear for the sins of their parents, because they are often inflicted for their own safety. This is indeed true; for Isaiah declared to Hezekiah, that his children should be stript of the kingdom, and carried away into captivity, for a sin which he had committed (Isa. 39:7); and the households of Pharaoh and Abimelech were made to suffer for an injury done to Abraham (Gen. 12:17; 20:3-18). But the attempt to solve the question in this way is an evasion rather than a true interpretation.

For the punishment denounced here and in similar passages is too great to be confined within the limits of the present life. We must therefore understand it to mean, that a curse from the Lord righteously falls not only on the head of the guilty individual, but also on all his lineage. When it has fallen, what can be anticipated but that the father, being deprived of the Spirit of God, will live most flagitiously; that the son, being in like manner forsaken of the Lord, because of his father's iniquity, will follow the same road to destruction; and be followed in his turn by succeeding generations, forming a seed of evil-doers?

20. First, let us examine whether such punishment is inconsistent with the divine justice. If human nature is universally condemned, those on whom the Lord does not bestow the communication of his grace must be doomed to destruction; nevertheless, they perish by their own iniquity, not by unjust hatred on the part of God. There is no room to expostulate, and ask why the grace of God does not forward their salvation as it does that of others. Therefore, when God punishes the wicked and flagitious for their crimes, by depriving their families of his grace for many generations, who will dare to bring a charge against him for this most righteous vengeance? But it will be said, the Lord, on the contrary, declares, that the son shall not suffer for the father's sin (Ezek. 18:20). Observe the scope of that passage. The Israelites, after being subjected to a long period of uninterrupted calamities, had begun to say, as a proverb, that their fathers had eaten the sour grape, and thus set the children's teeth on edge; meaning that they, though in themselves righteous and innocent, were paying the penalty of sins committed by their parents, and this more from the implacable anger than the duly tempered severity of God. The prophet declares it was not so: that they were punished for their own wickedness; that it was not in accordance with the justice of God that a righteous son should suffer for the iniquity of a wicked father;

and that nothing of the kind was exemplified in what they suffered. For, if the visitation of which we now speak is accomplished when God withdraws from the children of the wicked the light of his truth and the other helps to salvation, the only way in which they are accursed for their fathers' wickedness is in being blinded and abandoned by God, and so left to walk in their parents' steps. The misery which they suffer in time, and the destruction to which they are finally doomed, are thus punishments inflicted by divine justice, not for the sins of others, but for their own iniquity.

21. On the other hand, there is a promise of mercy to thousands - a promise which is frequently mentioned in Scripture, and forms an article in the solemn covenant made with the Church - I will be "a God unto thee, and to thy seed after thee," (Gen. 17:7). With reference to this, Solomon says, "The just man walketh in his integrity: his children are blessed after him," (Prov. 20:7); not only in consequence of a religious education (though this certainly is by no means unimportant), but in consequence of the blessing promised in the covenant - viz. that the divine favour will dwell for ever in the families of the righteous. Herein is excellent consolation to believers, and great ground of terror to the wicked; for if, after death, the mere remembrance of righteousness and iniquity have such an influence on the divine procedure, that his blessing rests on the posterity of the righteous, and his curse on the posterity of the wicked, much more must it rest on the heads of the individuals themselves. Notwithstanding of this, however, the offspring of the wicked sometimes amends, while that of believers degenerates; because the Almighty has not here laid down an inflexible rule which might derogate from his free election. For the consolation of the righteous, and the dismay of the sinner, it is enough that the threatening itself is not vain or nugatory, although it does not always take effect. For, as the temporal punishments inflicted on a few of the wicked are proofs of the divine wrath against sin, and of the future judgment that will ultimately overtake all sinners, though many escape with impunity even to the end of their lives, so, when the Lord gives one example of blessing a son for his father's sake, by visiting him in mercy and kindness, it is a proof of constant and unfailing favour to his worshipers.

On the other hand, when, in any single instance, he visits the iniquity of the father on the son, he gives intimation of the judgment which awaits all the reprobate for their own iniquities. The certainty of this is the principal thing here taught. Moreover, the Lord, as it were by the way, commends the riches of his mercy by extending it to thousands, while he limits his vengeance to four generations.

Third Commandment. THOU SHALT NOT TAKE THE NAME OF THE LORD THY GOD IN VAIN.

22. The purport of this Commandment is, that the majesty of the name of God is to be held sacred. In sum, therefore, it means, that we must not profane it by using it irreverently or contemptuously. This prohibition implies a corresponding precept - viz. that it be our study and care to treat his name with religious veneration. Wherefore it becomes us to regulate our minds and our tongues, so as never to think or speak of God and his mysteries without reverence and great soberness, and never, in estimating his works, to have any feeling towards him but one of deep veneration. We must, I say, steadily observe the three following things: - First, Whatever our mind conceives of him, whatever our tongue utters, must bespeak his excellence, and correspond to the sublimity of his sacred name; in short, must be fitted to extol its greatness. Secondly, We must not rashly and preposterously pervert his sacred word and adorable mysteries to purposes of ambition, or avarice, or amusement, but, according as they bear the impress of his dignity, must always maintain them in due honour and esteem. Lastly, We must not detract from or throw obloquy upon his works, as miserable men are wont insultingly to do, but must laud every action which we attribute to him as wise, and just, and

good. This is to sanctify the name of God. When we act otherwise, his name is profaned with vain and wicked abuse, because it is applied to a purpose foreign to that to which it is consecrated. Were there nothing worse, in being deprived of its dignity it is gradually brought into contempt. But if there is so much evil in the rash and unseasonable employment of the divine name, there is still more evil in its being employed for nefarious purposes, as is done by those who use it in necromancy, cursing, illicit exorcisms, and other impious incantations. But the Commandment refers especially to the case of oaths, in which a perverse employment of the divine name is particularly detestable; and this it does the more effectually to deter us from every species of profanation. That the thing here commanded relates to the worship of God, and the reverence due to his name, and not to the equity which men are to cultivate towards each other, is apparent from this, that afterwards, in the Second Table, there is a condemnation of the perjury and false testimony by which human society is injured, and that the repetition would be superfluous, if, in this Commandment, the duty of charity were handled. Moreover, this is necessary even for distinction, because, as was

observed, God has, for good reason, divided his Law into two tables. The inference then is, that God here vindicates his own right, and defends his sacred name, but does not teach the duties which men owe to men.