Exposition of the Moral Law (part 2 of 3)
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.
333 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 334 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.
23. In the first place, we must consider what an oath is. An oath, then, is calling God to witness that what we say is true. Execrations being manifestly insulting to God, are unworthy of being classed among oaths. That an oath, when duly taken, is a species of divine worship, appears from many passages of Scripture, as when Isaiah prophesies of the admission of the Assyrians and Egyptians to a participation in the covenant, he says, “In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts,” (Isaiah 19:18). Swearing by the name of the Lord here means, that they will make a profession of religion. In like manner, speaking of the extension of the Redeemer’s kingdom, it is said, “He who blesseth himself in the 335 earth shall bless himself in the God of truth: and he that sweareth in the earth shall swear by the God of truth,” (Isaiah 65:16). In Jeremiah it is said, “If they will diligently learn the ways of my people, to swear by my name, The Lord liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people,” (Jer. 12:16). By appealing to the name of the Lord, and calling him to witness, we are justly said to declare our own religious veneration of him. For we thus acknowledge that he is eternal and unchangeable truth, inasmuch as we not only call upon him, in preference to others, as a fit witness to the truth, but as its only assertor, able to bring hidden things to light, a discerner of the hearts. When human testimony fails, we appeal to God as witness, especially when the matter to be proved lies hid in the conscience. For which reason, the Lord is grievously offended with those who swear by strange gods, and construes such swearing as a proof of open revolt, “Thy children have forsaken me, and sworn by them that are no gods,” (Jer. 5:7). The heinousness of the offence is declared by the punishment denounced against it, “I will cut off them that swear by the Lord, and that swear by Malcham,” (Zeph. 1:4, 5).
24. Understanding that the Lord would have our oaths to be a species of divine worship, we must be the more careful that they do not, instead of worship, contain insult, or contempt, and vilification. It is no slight insult to swear by him and do it falsely: hence in the Law this is termed profanation (Lev. 19:12). For if God is robbed of his truth, what is it that remains? Without truth he could not be God. But assuredly he is robbed of his truth, when he is made the approver and attester of what is false. Hence, when Joshua is endeavouring to make Achan confess the truth, he says, “My son, give, I pray thee, glory to the Lord God of Israel,” (Joshua 7:19); intimating, that grievous dishonour is done to God when men swear by him falsely. And no wonder; for, as far as in them lies, his sacred name is in a manner branded with falsehood. That this mode of expression was common among the Jews whenever any one was called upon to take an oath, is evident from a similar obtestation used by the Pharisees, as given in John (John 9:24); Scripture reminds us of the caution which we ought to use by employing such expressions as the following:—“As the Lord liveth;” “God do so and more also;” “I call God for a record upon my soul.”204 Such expressions
204 1 Sam. 14:44; 2 Kings 5:31; 2 Cor. 1:23. intimate, that we cannot call God to witness our statement, without imprecating his vengeance for perjury if it is false.
25. The name of God is vulgarised and vilified when used in oaths, which, though true, are superfluous. This, too, is to take his name in vain. Wherefore, it is not sufficient to abstain from perjury, unless we, at the same time, remember that an oath is not appointed or allowed for passion 336 or pleasure, but for necessity; and that, therefore, a licentious use is made of it by him who uses it on any other than necessary occasions. Moreover, no case of necessity can be pretended, unless where some purpose of religion or charity is to be served. In this matter, great sin is committed in the present day—sin the more intolerable in this, that its frequency has made it cease to be regarded as a fault, though it certainly is not accounted trivial before the judgment-seat of God. The name of God is everywhere profaned by introducing it indiscriminately in frivolous discourse; and the evil is disregarded, because it has been long and audaciously persisted in with impunity. The commandment of the Lord, however, stands; the penalty also stands, and will one day receive effect. Special vengeance will be executed on those who have taken the name of God in vain. Another form of violation is exhibited, when, with manifest impiety, we, in our oaths, substitute the holy servants of God for God himself,205 thus conferring upon them the glory of his Godhead. It is not without cause the Lord has, by a special commandment, required us to swear by his name, and, by a special prohibition, forbidden us to swear by other gods.206 The Apostle gives a clear attestation to the same effect, when he says, that “men verily swear by the greater;” but that “when God made promise to Abraham, because he could swear by no greater, he sware by himself;” (Heb. 6:16, 13).
26. The Anabaptists, not content with this moderate use of oaths, condemn all, without exception, on the ground of our Saviour’s general prohibition, “I say unto you, Swear not at all:” “Let your speech be Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil,” (Mt. 5:34; James 5:12). In this way, they inconsiderately make a stumbling-stone of Christ, setting him in opposition to the Father, as if he had descended into the world to annul his decrees. In the Law, the Almighty not only permits an oath as a thing that is lawful (this were amply sufficient), but, in a case of necessity, actually commands it (Exod. 22:11). Christ again declares, that he and his Father are one; that he only delivers what was commanded of his Father; that his doctrine is not his own, but his that sent him (John 10:18, 30; 7:16). What then? Will they make God contradict himself, by approving and commanding at one time, what he afterwards prohibits and condemns? But as there is some difficulty in what our Saviour says on the subject of swearing, it may be proper to consider it a little. Here, however, we shall never arrive at the true meaning, unless we attend to the design of Christ, and the subject of which he is treating. His purpose was, neither to relax nor to curtail the Law, but to restore the true and genuine meaning, which had been greatly corrupted by the false 337 glosses of the Scribes and Pharisees. If we attend to this we shall not suppose that Christ condemned all oaths but those only which transgressed the rule of the Law. It is evident, from the oaths
205 The French adds, “jurans par S. Jaques ou S. Antoine;”—swearing by St James or St Anthony.
206 Exod. 23:13; Deut. 6:13; 10:20; Heb. 6:13. themselves, that the people were accustomed to think it enough if they avoided perjury, whereas the Law prohibits not perjury merely, but also vain and superfluous oaths. Therefore our Lord, who is the best interpreter of the Law, reminds them that there is a sin not only in perjury, but in swearing. How in swearing? Namely, by swearing vainly. Those oaths, however, which are authorised by the Law, he leaves safe and free. Those who condemn oaths think their argument invincible when they fasten on the expression, not at all. The expression applies not to the word swear, but to the subjoined forms of oaths. For part of the error consisted in their supposing, that when they swore by the heaven and the earth, they did not touch the name of God. The Lord, therefore, after cutting off the principal source of prevarication, deprives them of all subterfuges, warning them against supposing that they escape guilt by suppressing the name of God, and appealing to heaven and earth. For it ought here to be observed in passing, that although the name of God is not expressed, yet men swear by him in using indirect forms, as when they swear by the light of life, by the bread they eat, by their baptism, or any other pledges of the divine liberality towards them. Some erroneously suppose that our Saviour, in that passage, rebukes superstition, by forbidding men to swear by heaven and earth, and Jerusalem. He rather refutes the sophistical subtilty of those who thought it nothing vainly to utter indirect oaths, imagining that they thus spared the holy name of God, whereas that name is inscribed on each of his mercies. The case is different, when any mortal living or dead, or an angel, is substituted in the place of God, as in the vile form devised by flattery in heathen nations, “By the life or genius of the king”; for, in this case, the false apotheosis obscures and impairs the glory of the one God. But when nothing else is intended than to confirm what is said by an appeal to the holy name of God, although it is done indirectly, yet his majesty is insulted by all frivolous oaths. Christ strips this abuse of every vain pretext when he says “Swear not at all”. To the same effect is the passage in which James uses the words of our Saviour above quoted (James 5:12). For this rash swearing has always prevailed in the world, notwithstanding that it is a profanation of the name of God. If you refer the words, “not at all”, to the act itself, as if every oath, without exception, were unlawful, what will be the use of the explanation which immediately follows—Neither by heaven, neither by the earth, &c.? These words make it clear, that the object in view was to meet the cavils by which the Jews thought they could extenuate their fault.
27. Every person of sound judgment must now see that in that passage our Lord merely 338 condemned those oaths which were forbidden by the Law. For he who in his life exhibited a model of the perfection which he taught, did not object to oaths whenever the occasion required them; and the disciples, who doubtless in all things obeyed their Master, followed the same rule. Who will dare to say that Paul would have sworn (Rom. 1:9; 2 Cor. 1:23) if an oath had been altogether forbidden? But when the occasion calls for it, he adjures without any scruple, and sometimes even imprecates. The question, however, is not yet disposed of. For some think that the only oaths exempted from the prohibition are public oaths, such as those which are administered to us by the magistrate, or independent states employ in ratifying treaties, or the people take when they swear allegiance to their sovereign, or the soldier in the case of the military oath, and others of a similar description. To this class they refer (and justly) those protestations in the writings of Paul, which assert the dignity of the Gospel; since the Apostles, in discharging their office, were not private individuals, but the public servants of God. I certainly deny not that such oaths are the safest because they are most strongly supported by passages of Scripture. The magistrate is enjoined, in a doubtful matter, to put the witness upon oath; and he in his turn to answer upon oath; and an Apostle says, that in this way there is an end of all strife (Heb. 6:16). In this commandment, both parties are fully approved. Nay, we may observe, that among the ancient heathens a public and solemn oath was held in great reverence, while those common oaths which were indiscriminately used were in little or no estimation, as if they thought that, in regard to them, the Deity did not interpose. Private oaths used soberly, sacredly, and reverently, on necessary occasions, it were perilous to condemn, supported as they are by reason and example. For if private individuals are permitted, in a grave and serious matter, to appeal to God as a judge, much more may they appeal to him as a witness. Your brother charges you with perfidy. You, as bound by the duties of charity, labour to clear yourself from the charge. He will on no account be satisfied. If, through his obstinate malice, your good name is brought into jeopardy, you can appeal, without offence, to the judgment of God, that he may in time manifest your innocence. If the terms are weighed, it will be found that it is a less matter to call upon him to be witness; and I therefore see not how it can be called unlawful to do so. And there is no want of examples. If it is pretended that the oath which Abraham and Isaac made with Abimelech was of a public nature, that by which Jacob and Laban bound themselves in mutual league was private. Boaz, though a private man, confirmed his promise of marriage to Ruth in the same way. Obadiah, too, a just man, and one that feared God, though a private individual, in seeking to persuade Elijah, asseverates with an oath.207 I hold, therefore, that there is no better rule than so to regulate our oaths that they shall neither be rash, frivolous, promiscuous, nor passionate, but be made to serve a just necessity; in other words, to vindicate the glory of God, or 339 promote the edification of a brother. This is the end of the Commandment.
Fourth Commandment.
REMEMBER THE SABBATH DAY TO KEEP IT HOLY. SIX DAYS SHALT THOU LABOUR AND DO ALL THY WORK: BUT THE SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD. IN IT THOU SHALT NOT DO ANY WORK, &C.
28. The purport of the commandment is, that being dead to our own affections and works, we meditate on the kingdom of God, and in order to such meditation, have recourse to the means which he has appointed. But as this commandment stands in peculiar circumstances apart from the others, the mode of exposition must be somewhat different. Early Christian writers are wont to call it typical, as containing the external observance of a day which was abolished with the other types on the advent of Christ. This is indeed true; but it leaves the half of the matter untouched. Wherefore, we must look deeper for our exposition, and attend to three cases in which it appears to me that the observance of this commandment consists. First, under the rest of the seventh days the divine
207 Gen. 21:24; 26:31; 31:53; Ruth 3:13; 1 Kings 18:10.
Lawgiver meant to furnish the people of Israel with a type of the spiritual rest by which believers were to cease from their own works, and allow God to work in them. Secondly he meant that there should be a stated day on which they should assemble to hear the Law, and perform religious rites, or which, at least, they should specially employ in meditating on his works, and be thereby trained to piety. Thirdly, he meant that servants, and those who lived under the authority of others, should be indulged with a day of rest, and thus have some intermission from labour.
29. We are taught in many passages208 that this adumbration of spiritual rest held a primary place in the Sabbath. Indeed, there is no commandment the observance of which the Almighty more strictly enforces. When he would intimate by the Prophets that religion was entirely subverted, he complains that his sabbaths were polluted, violated, not kept, not hallowed; as if, after it was neglected, there remained nothing in which he could be honoured. The observance of it he eulogises in the highest terms, and hence, among other divine privileges, the faithful set an extraordinary value on the revelation of the Sabbath. In Nehemiah, the Levites, in the public assembly, thus speak: “Thou madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and 340 laws, by the hand of Moses thy servant.” You see the singular honour which it holds among all the precepts of the Law. All this tends to celebrate the dignity of the mystery, which is most admirably expressed by Moses and Ezekiel. Thus in Exodus: “Verily my sabbaths shall ye keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that does sanctify you. Ye shall keep my sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever does any work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever does any work in the sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever,” (Exodus 31:13–17). Ezekiel is still more full, but the sum of what he says amounts to this: that the sabbath is a sign by which Israel might know that God is their sanctifier. If our sanctification consists in the mortification of our own will, the analogy between the external sign and the thing signified is most appropriate. We must rest entirely, in order that God may work in us; we must resign our own will, yield up our heart, and abandon all the lusts of the flesh. In short, we must desist from all the acts of our own mind, that God working in us, we may rest in him, as the Apostle also teaches (Heb. 3:13; 4:3, 9).
30. This complete cessation was represented to the Jews by the observance of one day in seven, which, that it might be more religiously attended to, the Lord recommended by his own example. For it is no small incitement to the zeal of man to know that he is engaged in imitating his Creator. Should any one expect some secret meaning in the number seven, this being in Scripture the number for perfection, it may have been selected, not without cause, to denote perpetuity. In accordance with this, Moses concludes his description of the succession of day and night on the same day on which he relates that the Lord rested from his works. Another probable reason for the number may
208 Num. 13:22; Ezek. 20:12; 22:8; 23:38; Jer. 27:21, 22, 27; Isiah 55:2; Neh. 9:14. be, that the Lord intended that the Sabbath never should be completed before the arrival of the last day. We here begin our blessed rest in him, and daily make new progress in it; but because we must still wage an incessant warfare with the flesh, it shall not be consummated until the fulfilment of the prophecy of Isaiah: “From one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord,” (Isaiah 66:23); in other words, when God shall be “all in all,” (I Cor. 15:28). It may seem, therefore, that by the seventh day the Lord delineated to his people the future perfection of his sabbath on the last day, that by continual meditation on the sabbath, they might throughout their whole lives aspire to this perfection.
341 31. Should these remarks on the number seem to any somewhat far-fetched, I have no objection to their taking it more simply: that the Lord appointed a certain day on which his people might be trained, under the tutelage of the Law, to meditate constantly on the spiritual rest, and fixed upon the seventh, either because he foresaw it would be sufficient, or in order that his own example might operate as a stronger stimulus; or, at least to remind men that the Sabbath was appointed for no other purpose than to render them conformable to their Creator. It is of little consequence which of these be adopted, provided we lose not sight of the principal thing delineated—viz. the mystery of perpetual resting from our works. To the contemplation of this, the Jews were every now and then called by the prophets, lest they should think a carnal cessation from labour sufficient. Beside the passages already quoted, there is the following: “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord,” (Isaiah 58:13, 14). Still there can be no doubt, that, on the advent of our Lord Jesus Christ, the ceremonial part of the commandment was abolished. He is the truth, at whose presence all the emblems vanish; the body, at the sight of which the shadows disappear. He, I say, is the true completion of the sabbath: “We are buried with him by baptism unto death: that like as Christ was raised up from the dead by the glory of the Father, even so we should walk in newness of life,” (Rom. 6:4). Hence, as the Apostle elsewhere says, “Let no man therefore judge you in meat, or in drink, or in respect of an holiday, or of the new moon, or of the sabbath days; which are a shadow of things to come; but the body is of Christ,” (Col. 2:16, 17); meaning by body the whole essence of the truth, as is well explained in that passage. This is not contented with one day, but requires the whole course of our lives, until being completely dead to ourselves, we are filled with the life of God. Christians, therefore, should have nothing to do with a superstitious observance of days.
32. The two other cases ought not to be classed with ancient shadows, but are adapted to every age. The sabbath being abrogated, there is still room among us, first, to assemble on stated days for the hearing of the Word, the breaking of the mystical bread, and public prayer; and, secondly, to give our servants and labourers relaxation from labour. It cannot be doubted that the Lord provided for both in the commandment of the Sabbath. The former is abundantly evinced by the mere practice of the Jews. The latter Moses has expressed in Deuteronomy in the following terms: “The seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant;—that thy man-servant and thy maid-servant 342 may rest as well as thou,” (Deut. 5:14). Likewise in Exodus, “That thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed,” (Exod. 23:12). Who can deny that both are equally applicable to us as to the Jews? Religious meetings are enjoined us by the word of God; their necessity, experience itself sufficiently demonstrates. But unless these meetings are stated, and have fixed days allotted to them, how can they be held? We must, as the apostle expresses it, do all things decently and in orders (1 Cor. 14:40). So impossible, however, would it be to preserve decency and order without this politic arrangements that the dissolution of it would instantly lead to the disturbance and ruin of the Church. But if the reason for which the Lord appointed a sabbath to the Jews is equally applicable to us, no man can assert that it is a matter with which we have nothing to do. Our most provident and indulgent Parent has been pleased to provide for our wants not less than for the wants of the Jews. Why, it may be asked, do we not hold daily meetings, and thus avoid the distinction of days? Would that we were privileged to do so! Spiritual wisdom undoubtedly deserves to have some portion of every day devoted to it. But if, owing to the weakness of many, daily meetings cannot be held, and charity will not allow us to exact more of them, why should we not adopt the rule which the will of God has obviously imposed upon us?
33. I am obliged to dwell a little longer on this because some restless spirits are now making an outcry about the observance of the Lord’s day. They complain that Christian people are trained in Judaism, because some observance of days is retained. My reply is, That those days are observed by us without Judaism, because in this matter we differ widely from the Jews. We do not celebrate it with most minute formality, as a ceremony by which we imagine that a spiritual mystery is typified, but we adopt it as a necessary remedy for preserving order in the Church. Paul informs us that Christians are not to be judged in respect of its observance, because it is a shadow of something to come (Col. 2:16); and, accordingly, he expresses a fear lest his labour among the Galatians should prove in vain, because they still observed days (Gal. 4:10, 11). And he tells the Romans that it is superstitious to make one day differ from another (Rom. 14:5). But who, except those restless men, does not see what the observance is to which the Apostle refers? Those persons had no regard to that politic and ecclesiastical arrangement,209 but by retaining the days as types of spiritual things, they in so far obscured the glory of Christ, and the light of the Gospel. They did not desist from manual labour on the ground of its interfering with sacred study and meditation, 343 but as a kind of religious observance; because they dreamed that by their cessation from labour, they were cultivating the mysteries which had of old been committed to them. It was, I say, against this preposterous observance of days that the Apostle inveighs, and not against that legitimate selection which is subservient to the peace of Christian society. For in the churches established by
209 N“Finem istum politicum et ecclesiasticum ordinem.”P—French, “la police et ordre en l’Eglise;” policy and order in the
Church. him, this was the use for which the Sabbath was retained. He tells the Corinthians to set the first day apart for collecting contributions for the relief of their brethren at Jerusalem (1 Cor. 16:2). If superstition is dreaded, there was more danger in keeping the Jewish sabbath than the Lord’s day as Christians now do. It being expedient to overthrow superstition, the Jewish holy day was abolished; and as a thing necessary to retain decency, orders and peace, in the Church, another day was appointed for that purpose.
34. It was not, however, without a reason that the early Christians substituted what we call the Lord’s day for the Sabbath. The resurrection of our Lord being the end and accomplishment of that true rest which the ancient sabbath typified, this day, by which types were abolished serves to warn Christians against adhering to a shadowy ceremony. I do not cling so to the number seven as to bring the Church under bondage to it, nor do I condemn churches for holding their meetings on other solemn days, provided they guard against superstition. This they will do if they employ those days merely for the observance of discipline and regular order. The whole may be thus summed up: As the truth was delivered typically to the Jews, so it is imparted to us without figure; first, that during our whole lives we may aim at a constant rest from our own works, in order that the Lord may work in us by his Spirit; secondly that every individual, as he has opportunity, may diligently exercise himself in private, in pious meditation on the works of God, and, at the same time, that all may observe the legitimate order appointed by the Church, for the hearing of the word, the administration of the sacraments, and public prayer: And, thirdly, that we may avoid oppressing those who are subject to us. In this way, we get quit of the trifling of the false prophets, who in later times instilled Jewish ideas into the people, alleging that nothing was abrogated but what was ceremonial in the commandment,210 (this they term in their language the taxation of the seventh day), while the moral part remains—viz. the observance of one day in seven.211 But this is nothing else than to insult the Jews, by changing the day, and yet mentally attributing to it the same sanctity; thus retaining the same typical distinction of days as had place among the Jews. And of a truth, we 344 see what profit they have made by such a doctrine. Those who cling to their constitutions go thrice as far as the Jews in the gross and carnal superstition of sabbatism; so that the rebukes which we read in Isaiah (Isa. 1:13; 58:13) apply as much to those of the present day,212 as to those to whom the Prophet addressed them. We must be careful, however, to observe the general doctrine—viz. in order that religion may neither be lost nor languish among us, we must diligently attend on our religious assemblies, and duly avail ourselves of those external aids which tend to promote the worship of God.
210 As to this liberty, See Socrates, Hist. Trip. Lib. 9 c. 38.
211 French, “ne discernans entre le Dimanche et le Sabbath autrement, sinon que le septiéme jour estoit abrogé qu’on gardoit
pour lors, mais qu’il on faloit, neantmoins garder un;”—making no other distinction between the Sunday and the Sabbath, save
that the seventh day, which was kept till then, was abrogated, but that it was nevertheless necessary to keep some one day.
212 French, “leur conviendroyent mieux;”—whould be more applicable to them.
Fifth Commandment.
HONOUR THY FATHER AND THY MOTHER: THAT THY DAYS MAY BE LONG UPON THE LAND WHICH THE LORD THY GOD GIVETH THEE.
35. The end of this commandment is, that since the Lord takes pleasure in the preservation of his own ordinance, the degrees of dignity appointed by him must be held inviolable. The sum of the commandment, therefore, will be, that we are to look up to those whom the Lord has set over us, yielding them honour, gratitude, and obedience. Hence it follows, that every thing in the way of contempt, ingratitude, or disobedience, is forbidden. For the term honour has this extent of meaning in Scripture. Thus when the Apostle says, “Let the elders that rule well be counted worthy of double honour,” (1 Tim. 5:17), he refers not only to the reverence which is due to them, but to the recompense to which their services are entitled. But as this command to submit is very repugnant to the perversity of the human mind (which, puffed up with ambitious longings will scarcely allow itself to be subject), that superiority which is most attractive and least invidious is set forth as an example calculated to soften and bend our minds to habits of submission. From that subjection which is most easily endured, the Lord gradually accustoms us to every kind of legitimate subjection, the same principle regulating all. For to those whom he raises to eminences he communicates his authority, in so far as necessary to maintain their station. The titles of Father, God, and Lord, all meet in him alone and hence whenever any one of them is mentioned, our mind should be impressed with the same feeling of reverence. Those, therefore, to whom he imparts such titles, he distinguishes by some small spark of his refulgence, so as to entitle them to honour, each in his own place. In this way, we must consider that our earthly father possesses something of a divine nature in him, because there is some reason for his bearing a divine title, and that he who is our prince and ruler 345 is admitted to some communion of honour with God.
36. Wherefore, we ought to have no doubt that the Lord here lays down this universal rule—viz. that knowing how every individual is set over us by his appointment, we should pay him reverence, gratitude, obedience, and every duty in our power. And it makes no difference whether those on whom the honour is conferred are deserving or not. Be they what they may, the Almighty, by conferring their station upon them, shows that he would have them honoured. The commandment specifies the reverence due to those to whom we owe our being. This Nature herself should in some measure teach us. For they are monsters, and not men, who petulantly and contumeliously violate the paternal authority. Hence, the Lord orders all who rebel against their parents to be put to death, they being, as it where, unworthy of the light in paying no deference to those to whom they are indebted for beholding it. And it is evident, from the various appendices to the Law, that we were correct in stating, that the honour here referred to consists of three parts, reverence, obedience, and gratitude. The first of these the Lord enforces, when he commands that whose curseth his father or his mother shall be put to death. In this way he avenges insult and contempt. The second he enforces, when he denounces the punishment of death on disobedient and rebellious children. To the third belongs our Saviour’s declaration, that God requires us to do good to our parents (Mt. 15). And whenever Paul mentions this commandment, he interprets it as enjoining obedience.213
37. A promise is added by way of recommendation, the better to remind us how pleasing to God is the submission which is here required. Paul applies that stimulus to rouse us from our lethargy, when he calls this the first commandment with promise; the promise contained in the First Table not being specially appropriated to any one commandment, but extended to the whole law. Moreover, the sense in which the promise is to be taken is as follows:—The Lord spoke to the Israelites specially of the land which he had promised them for an inheritance. If, then, the possession of the land was an earnest of the divine favour, we cannot wonder if the Lord was pleased to testify his favour, by bestowing long life, as in this way they were able long to enjoy his kindness. The meaning therefore is: Honour thy father and thy mother, that thou may be able, during the course of a long life, to enjoy the possession of the land which is to be given thee in testimony of my favour. But, as the whole earth is blessed to believers, we justly class the present life among the number of divine blessings. Whence this promise has, in like manner, reference to us also, inasmuch as the duration of the present life is a proof of the divine benevolence toward us. It is not promised 346 to us, nor was it promised to the Jews, as if in itself it constituted happiness, but because it is an ordinary symbol of the divine favour to the pious. Wherefore, if any one who is obedient to parents happens to be cut off before mature age (a thing which not infrequently happens), the Lord nevertheless adheres to his promise as steadily as when he bestows a hundred acres of land where he had promised only one. The whole lies in this: We must consider that long life is promised only in so far as it is a blessing from God, and that it is a blessing only in so far as it is a manifestation of divine favour. This, however, he testifies and truly manifests to his servants more richly and substantially by death.
38. Moreover, while the Lord promises the blessing of present life to children who show proper respect to their parents, he, at the same time, intimates that an inevitable curse is impending over the rebellious and disobedient; and, that it may not fail of execution, he, in his Law, pronounces sentence of death upon theme and orders it to be inflicted. If they escape the judgment, he, in some way or other, will execute vengeance. For we see how great a number of this description of individuals fall either in battle or in brawls; others of them are overtaken by unwonted disasters, and almost all are a proof that the threatening is not used in vain. But if any do escape till extreme old age, yet, because deprived of the blessing of God in this life, they only languish on in wickedness, and are reserved for severer punishment in the world to come, they are far from participating in the blessing promised to obedient children. It ought to be observed by the way, that we are ordered to obey parents only in the Lord. This is clear from the principle already laid down: for the place which they occupy is one to which the Lord has exalted them, by communicating to them a portion of his own honour. Therefore the submission yielded to them should be a step in our ascent to the Supreme Parent, and hence, if they instigate us to transgress the law, they deserve not to be regarded
213 Exod. 21:17; Lev. 20:9; Prov. 20:20; Deut. 21:18; Mt. 25:4; Eph. 6:1; Colloss. 3:20. as parents, but as strangers attempting to seduce us from obedience to our true Father. The same holds in the case of rulers, masters, and superiors of every description. For it were unbecoming and absurd that the honour of God should be impaired by their exaltation—an exaltation which, being derived from him, ought to lead us up to him.214
Sixth Commandment.
THOU SHALT NOT KILL.
39. The purport of this commandment is that since the Lord has bound the whole human race by a kind of unity, the safety of all ought to be considered as entrusted to each. In general, therefore, 347 all violence and injustice, and every kind of harm from which our neighbour’s body suffers, is prohibited. Accordingly, we are required faithfully to do what in us lies to defend the life of our neighbour; to promote whatever tends to his tranquillity, to be vigilant in warding off harm, and, when danger comes, to assist in removing it. Remembering that the Divine Lawgiver thus speaks, consider, moreover, that he requires you to apply the same rule in regulating your mind. It were ridiculous, that he, who sees the thoughts of the heart, and has special regard to them, should train the body only to rectitude. This commandment, therefore, prohibits the murder of the heart, and requires a sincere desire to preserve our brother’s life. The hand, indeed, commits the murder, but the mind, under the influence of wrath and hatred, conceives it. How can you be angry with your brother, without passionately longing to do him harm? If you must not be angry with him, neither must you hate him, hatred being nothing but inveterate anger. However you may disguise the fact, or endeavour to escape from it by vain pretexts. Where either wrath or hatred is, there is an inclination to do mischief. If you still persist in tergiversation, the mouth of the Spirit has declared, that “whosoever hateth his brother is a murderer,” (1 John 3:15); and the mouth of our Saviour has declared, that “whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire,” (Mt. 5:22).
40. Scripture notes a twofold equity on which this commandment is founded. Man is both the image of God and our flesh. Wherefore, if we would not violate the image of God, we must hold the person of man sacred—if we would not divest ourselves of humanity we must cherish our own flesh. The practical inference to be drawn from the redemption and gift of Christ will be elsewhere considered.215 The Lord has been pleased to direct our attention to these two natural considerations as inducements to watch over our neighbour’s preservation—viz. to revere the divine image impressed upon him, and embrace our own flesh. To be clear of the crime of murder, it is not enough to refrain from shedding man’s blood. If in act you perpetrate, if in endeavour you plot, if in wish and design you conceive what is adverse to another’s safety, you have the guilt of murder. On the
214 The French adds, “et la doit plustost augmenter, qu’amoindrir confirmer que viloer;”—and ought to augment rather than
diminish, to confirm rather than violate it.
215 Book 3, Chap. 7 sec 4—7; Chap. 20 sec. 38, 45; Book 4 Chap. 1 sec 13—19; Chap. 17 sec. 38, 40. other hand, if you do not according to your means and opportunity study to defend his safety, by that inhumanity you violate the law. But if the safety of the body is so carefully provided for, we may hence infer how much care and exertion is due to the safety of the soul, which is of immeasurably higher value in the sight of God.
Seventh Commandment.
THOU SHALT NOT COMMIT ADULTERY.
41. The purport of this commandment is, that as God loves chastity and purity, we ought to guard against all uncleanness. The substance of the commandment therefore is, that we must not defile ourselves with any impurity or libidinous excess. To this corresponds the affirmative, that we must regulate every part of our conduct chastely and continently. The thing expressly forbidden is adultery, to which lust naturally tends, that its filthiness (being of a grosser and more palpable form, in as much as it casts a stain even on the body) may dispose us to abominate every form of lust. As the law under which man was created was not to lead a life of solitude, but enjoy a help meet for him, and ever since he fell under the curse the necessity for this mode of life is increased; the Lord made the requisite provision for us in this respect by the institution of marriage, which, entered into under his authority, he has also sanctified with his blessing. Hence, it is evident, that any mode of cohabitation different from marriage is cursed in his sight, and that the conjugal relation was ordained as a necessary means of preventing us from giving way to unbridled lust. Let us beware, therefore, of yielding to indulgence, seeing we are assured that the curse of God lies on every man and woman cohabiting without marriage.
42. Now, since natural feeling and the passions unnamed by the fall make the marriage tie doubly necessary, save in the case of those whom God has by special grace exempted, let every individual consider how the case stands with himself. Virginity, I admit, is a virtue not to be despised; but since it is denied to some, and to others granted only for a season, those who are assailed by incontinence, and unable successfully to war against it, should retake themselves to the remedy of marriage, and thus cultivate chastity in the way of their calling. Those incapable of self-restraint, if they apply not to the remedy allowed and provided for intemperance, war with God and resist his ordinance. And let no man tell me (as many in the present day do) that he can do all things, God helping! The help of God is present with those only who walk in his ways (Ps. 91:14), that is, in his callings from which all withdraw themselves who, omitting the remedies provided by God, vainly and presumptuously strive to struggle with and surmount their natural feelings. That continence is a special gift from God, and of the class of those which are not bestowed indiscriminately on the whole body of the Church, but only on a few of its members, our Lord affirms (Mt. 19:12). He first describes a certain class of individuals who have made themselves 349 eunuchs for the kingdom of heavenly sake; that is, in order that they may be able to devote themselves with more liberty and less restraint to the things of heaven. But lest any one should suppose that such a sacrifice was in every man’s power, he had shown a little before that all are not capable, but those only to whom it is specially given from above. Hence he concludes, “He that is able to receive it, let him receive it.” Paul asserts the same thing still more plainly when he says, “Every man has his proper gift of God, one after this manner, and another after that,” (1 Cor. 7:7).
43. Since we are reminded by an express declaration, that it is not in every man’s power to live chaste in celibacy although it may be his most strenuous study and aim to do so—that it is a special grace which the Lord bestows only on certain individuals, in order that they may be less encumbered in his service, do we not oppose God, and nature as constituted by him, if we do not accommodate our mode of life to the measure of our ability? The Lord prohibits fornication, therefore he requires purity and chastity. The only method which each has of preserving it is to measure himself by his capacity. Let no man rashly despise matrimony as a thing useless or superfluous to him; let no man long for celibacy unless he is able to dispense with the married state. Nor even here let him consult the tranquillity or convenience of the flesh, save only that, freed from this tie, he may be the readier and more prepared for all the offices of piety. And since there are many on whom this blessing is conferred only for a time, let every one, in abstaining from marriage, do it so long as he is fit to endure celibacy. If he has not the power of subduing his passion, let him understand that the Lord has made it obligatory on him to marry. The Apostle shows this when he enjoins: “Nevertheless, to avoid fornication, let every man have his own wife and let every woman have her own husband.” “If they cannot contain, let them marry.” He first intimates that the greater part of men are liable to incontinence; and then of those so liable, he orders all, without exception, to have recourse to the only remedy by which unchastity may be obviated. The incontinent, therefore, neglecting to cure their infirmity by this means, sin by the very circumstance of disobeying the Apostle’s command. And let not a man flatter himself, that because he abstains from the outward act he cannot be accused of unchastity. His mind may in the meantime be inwardly inflamed with lust. For Paul’s definition of chastity is purity of mind, combined with purity of body. “The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit,” (1 Cor. 7:34). Therefore when he gives a reason for the former precept, he not only says that it is better to marry than to live in fornication, but that it is better to marry than to burn.
44. Moreover, when spouses are made aware that their union is blessed by the Lord, they are 350 thereby reminded that they must not give way to intemperate and unrestrained indulgence. For though honourable wedlock veils the turpitude of incontinence, it does not follow that it ought forthwith to become a stimulus to it. Wherefore, let spouses consider that all things are not lawful for them. Let there be sobriety in the behaviour of the husband toward the wife, and of the wife in her turn toward the husband; each so acting as not to do any thing unbecoming the dignity and temperance of married life. Marriage contracted in the Lord ought to exhibit measure and modesty—not run to the extreme of wantonness. This excess Ambrose censured gravely, but not undeservedly, when he described the man who shows no modesty or comeliness in conjugal intercourse, as committing adultery with his wife.216 Lastly let us consider who the Lawgiver is that thus condemns fornication: even He who, as he is entitled to possess us entirely, requires integrity
216 See Ambros. Lib. de Philosoph., quoted by Augustine in his book, Contra Julian, Lib. 2. of body, soul, and spirit. Therefore, while he forbids fornication, he at the same time forbids us to lay snares for our neighbour’s chastity by lascivious attire, obscene gestures, and impure conversation. There was reason in the remark made by Archelaus to a youth clothed effeminately and over-luxuriously, that it mattered not in what part his wantonness appeared. We must have respect to God, who abhors all contaminations whatever be the part of soul or body in which it appears. And that there may be no doubt about it, let us remember, that what the Lord here commends is chastity. If he requires chastity, he condemns every thing which is opposed to it. Therefore, if you aspire to obedience, let not your mind burn within with evil concupiscence, your eyes wanton after corrupting objects, nor your body be decked for allurement; let neither your tongue by filthy speeches, nor your appetite by intemperance, entice the mind to corresponding thoughts. All vices of this description are a kind of stains which despoil chastity of its purity.
Eighth Commandment.
THOU SHALT NOT STEAL.
45. The purport is, that injustice being an abomination to God, we must render to every man his due. In substance, then, the commandment forbids us to long after other men’s goods, and, accordingly, requires every man to exert himself honestly in preserving his own. For we must consider, that what each individual possesses has not fallen to him by chance, but by the distribution of the sovereign Lord of all, that no one can pervert his means to bad purposes without committing a fraud on a divine dispensation. There are very many kinds of theft. One consists in violence, as 351 when a man’s goods are forcibly plundered and carried off; another in malicious imposture, as when they are fraudulently intercepted; a third in the more hidden craft which takes possession of them with a semblance of justice; and a fourth in sycophancy, which wiles them away under the pretence of donation. But not to dwell too long in enumerating the different classes, we know that all the arts by which we obtain possession of the goods and money of our neighbours, for sincere affection substituting an eagerness to deceive or injure them in any way, are to be regarded as thefts. Though they may be obtained by an action at law, a different decision is given by God. He sees the long train of deception by which the man of craft begins to lay nets for his more simple neighbour, until he entangles him in its meshes—sees the harsh and cruel laws by which the more powerful oppresses and crushes the feeble—sees the enticements by which the more wily baits the hook for the less wary, though all these escape the judgment of man, and no cognisance is taken of them. Nor is the violation of this commandment confined to money, or merchandise, or lands, but extends to every kind of right; for we defraud our neighbours to their hurt if we decline any of the duties which we are bound to perform towards them. If an agent or an indolent steward wastes the substance of his employer, or does not give due heed to the management of his property; if he unjustly squanders or luxuriously wastes the means entrusted to him; if a servant holds his master in derision, divulges his secrets, or in any way is treacherous to his life or his goods; if, on the other hand, a master cruelly torments his household, he is guilty of theft before God; since every one who, in the exercise of his calling, performs not what he owes to others, keeps back, or makes away with what does not belong to him.