 Chapter 7 Part 1 The law given not to retain a people for itself, but to keep alive the hope of salvation in Christ until his advent. The divisions of this chapter are, one, the moral and ceremonial law a schoolmaster to bring us to Christ, Sections 1 and 2, two, this true of the moral law, especially its conditional promises, he is given for the best reasons, in what respect the observance of the moral law is said to be impossible, Sections 3 through 5, 3, of the threefold office and use of the moral law, Sections 6 through 12, Antinomians refuted, Section 13, 4, what the abrogation of the law, moral and ceremonial, Sections 14 to 17. Sections 1. The whole system of religion delivered by the hand of Moses, in many ways pointed to Christ, this exemplified in the case of sacrifices, ablutions, and an endless series of ceremonies, this proved, one, by the declared purpose of God, two, by the nature of the ceremonies themselves, three, from the nature of God, four, from the grace offered to the Jews, five, from the consecration of the priests, two, proof continued, six, from a consideration of the kingdom erected in the family of David, seven, from the end of the ceremonies, eight, from the end of the moral law, three, a more ample exposition of the last proof, the moral law leads believers to Christ, showing the perfect righteousness required by God, it convinces us of our inability to fulfill it, it thus denies us life, adjudges us to death, and so urges us to seek deliverance in Christ, four, the promises of the law, though conditional, founded on the best reason, this reason explained, five, no inconsistency in giving a law, the observance of which is impossible, this proved from reason and confirmed by Scripture, another confirmation from Augustine, six, a consideration of the office and use of the moral law shows that it leads to Christ, the law, while it describes the righteousness which is acceptable to God, proves that every man is unrighteous, seven, the law fitly compared to a mirror which shows us our wretchedness, this derogates not in any degree from its excellence, eight, when the law discloses our guilt we should not despond, but flee to the mercy of God, how this may be done, nine, confirmation of the first use of the moral law from various passages in Augustine, 10, a second use of the law is to curb sinners, this most necessary for the good of the community at large, and this in respect not only of the reprobate, but also of the elect, previous to regeneration, this confirmed by the authority of an apostle, 11, the law showing our wretchedness disposes us to admit the remedy, it also tends to keep us in our duty, confirmation from general experience, 12, the third and most appropriate use of the law respects the elect, one it instructs and teaches them to make daily progress in doing the will of God, two urges them by exhortation to obedience, testimony of David, how he is to be reconciled with the apostle, 13, the profane heresy of the antinomians must be exploded, argument found on a passage in David and another in Moses, 14, last part of the chapter treating of the abrogation of the law, in what respect any part of the moral law abrogated, 15, the curse of the law how abrogated, 16, of the abrogation of the ceremonial law in regard to the observance only, 17, the reason assigned by the apostle applicable not to the moral law, but to ceremonial observances only, these abrogated not only because they separated the Jews from the Gentiles, but still more because they were a kind of formal instruments to attest our guilt and impunity, Christ by destroying these is justly said to have taken away the handwriting that was against us and nailed it to the cross. One, from the whole course of the observations now made, we may infer that the law was not super added about four hundred years after the death of Abraham in order that it might lead the chosen people away from Christ, but on the contrary, to keep them in suspense until his advent, to inflame their desire and confirm their expectation that they might not become dispirited by the long delay. By the law I understand not only the Ten Commandments, which contain a complete rule of life, but the whole system of religion delivered by the hand of Moses. Moses was not appointed as a lawgiver to do away with the blessing promised to the race of Abraham. Nay, we see that he is constantly reminding the Jews of the free covenant which had been made with their fathers, and of which they were heirs, as if he had been sent for the purpose of renewing it. This is most clearly manifested by the ceremonies, for what could be more vain or frivolous than for men to reconcile themselves to God by offering him the foul odor produced by burning the fat of beasts, or to wipe away their own impurities by the sprinkling themselves with water or blood. In short, the whole legal worship, if considered by itself apart from the types and shadows of corresponding truth, is a mere mockery. Wherefore, both in Stephen's address, act 744, and in the epistle to the Hebrews, great weight is justly given to the passage in which God says to Moses, look that thou make them after the pattern which was showed thee on the mount, Exodus 25 verse 40. Had there not been some spiritual end to which they were directed, the Jews in the observance of them would have diluted themselves as much as the Gentiles in their vanities. Profane men who have never made religion their serious study, cannot bear without disgust to hear of such a multiplicity of rights. They not merely wonder why God fatigued his ancient people with such a mass of ceremonies, but they despise and ridicule them as childish toys. This they do because they attend not to the end, from which if the legal figures are separated, they cannot escape the charge of vanity. But the type shows that God did not enjoin sacrifice in order that he might occupy his worshipers with earthly exercises, but rather that he might raise their minds to something higher. This is clear even from his own nature. Being a spirit, he is delighted only with spiritual worship. The same thing is testified by the many passages in 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, quote, a kingdom of priests and an holy nation. Exodus 19 verse 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 vigor 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 fullness of grace of which the Jews had a foretaste under the law is exhibited in Christ. Ye are a chosen generation of royal priesthood, 1 Peter 2 verse 9. The transposition of the words intimates that those to whom Christ has appeared in the gospel have obtained more than their fathers in as much as they are all endued with priestly and royal honor, and can therefore, trusting to their mediator, appear with boldness in the presence of God. 2. 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. 4. As I lately observed, 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. Galatians 3 verses 24 and 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. Isaiah 53 verse 5, Daniel 9 verses 26 and 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, Psalm 110 verse 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 everyone that believeth, Romans 10 verse 4, and again that ministers of the New Testament were not of the letter but of the Spirit, for the letter killeth but the Spirit giveth life, 2 Corinthians 3 verse 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 sucker of those who are laboring and oppressed under an intolerable yoke and burden. In another place, he says that the law was added because of transgressions, Galatians 3 verse 19, that it might humble men under a sense of their condemnation. Moreover, in as much as this is the only true preparation for Christ, the statements, though made in different words, perfectly agree with each other. But since 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, where for 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, Deuteronomy 30 verse 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. For, 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 insofar 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 distaining 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 now follow it further at present. Five. 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, will never 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 sineth not, saith Solomon, 1 Kings 8 verse 46. David says, In thy sight shall no man living be justified, Psalm 143 verse 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, Galatians 5 verse 17. And he proves that, as many as are of the works of the law are under the curse, and, quote, for the simple reason that it is written, quote, cursed is everyone that continue with not in all things which are written in the book of the law to do them, Galatians 3, 10, Deuteronomy 27 verse 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. 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 cabaling 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 Savior 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. Matthew 19 verse 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, end quote. 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 fulfill the law. This will also be proved elsewhere from the writings of Paul, Romans 8 verse 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 everyone 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 so ever 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 labors. 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 teams with innumerable vices of which he formerly seemed free. The recesses in which concupiscence lies hid are so deep and torturous 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 lurking places, 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, Romans 3 verse 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, quote, the law entered that the offense might abound, end quote, and accordingly that it is the ministration of death, that it worketh wrath and kills. Romans 5 verse 20, 2 Corinthians 3 verse 7, Romans 4 verse 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, quote, if the spirit of grace be absent, the law is present only to convict and slay us, end quote. 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, quote, that every mouth may be stopped and all the world may become guilty before God. Romans 3 verse 19. In another place, however, the same apostle declares that, quote, God has concluded them all in unbelief, end quote, not that he might destroy all or allow all to perish, but that, quote, he might have mercy upon all. Romans 11 verse 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. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Institutes of the Christian Religion Book II by John Calvin, translated by Henry Beverage, Chapter 7, Part II. 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 Hillary, quote, 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, end quote. In like manner he writes to Acellius, quote, 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, end quote. In like manner he says to Innocentius Romanus, quote, The law orders Grace supplies the power of acting, end quote. Again to Valentinas, quote, God enjoins what we cannot do in order that we may know that we have to ask of him, end quote. Again, quote, 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, end quote. Again, quote, The law was given in order to convert a great into a little man, to show you that you have no power of your own for righteousness, and might thus poor, needy, and destitute flee to grace, end quote. He afterwards thus addresses the Almighty, quote, 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 fulfill 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, end quote. But I am forgetting myself in producing so many passages, since this holy man wrote a distinct treatise which he entitled Desperitu 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 ways. 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, quote, that the law was 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 hormongers, 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 Timothy 1, verses 9 and 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, Galatians 3, verse 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 bridal 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 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 principle 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 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 towards 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, in as much 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. Psalm 19 verses 7 and 8. Again, thy word is a lamp unto my feet, and a light unto my path. Psalm 119 verse 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 lot 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 overaws 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 unskillful persons, from not attending to this, boldly discard the whole law of Moses and do away with both its tablets, imagining it un-christian 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, Deuteronomy 32 verses 46 and 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 verse 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 a 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 fulfill Matthew 5 verse 17, that until heaven and earth pass away not one jot or tittle 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, quote, as many as are of the works of the law are under a curse, for it is written, cursed is everyone that continue with not in all things which are written in the book of the law to do them. Galatians 3 verse 10, Deuteronomy 27 verse 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 rigor 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 the curse Christ was made a curse for us, for it is written, cursed is everyone that hangeth on a tree, Deuteronomy 21 verse 23, compared with Galatians 3 verse 13 and chapter 4 verse 4. In the following chapter indeed he says that, quote, Christ was made under the law in order that he might redeem those that were under the law, end quote, but the meaning is the same, for he immediately adds, quote, that we might receive the adoption of sons, end quote. 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 as 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, quote, are a shadow of things to come, but the body is of Christ. Colossians 2 verse 17. We see, therefore, that the truth is made clearer by their abolition than if Christ, who had 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 twain, 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, Hebrews 10 verse 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 verse 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 verse 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 favor 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 rights 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. There is a little more difficulty in the following passage of Paul, quote, 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, etc. Colossians 2 verses 13 and 14. He seems to extend the abolition of the law considerably farther as if we had nothing to do with its injunctions. Some air in interpreting this simply of the moral law as implying the abolition not of its injunctions but of its inexorable rigor. 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, quote, 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. Ephesians 2 verse 14. There can be no doubt that he is here 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 Apostles' 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 endeavoring 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 foundation, 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 would the bringing in of it be set down as almost the whole sum of redemption? Therefore 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, that is, 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. Therefore the apostle says that Christ is, quote, the mediator of the New Testament by means of death for the redemption of the transgressions that were under the First Testament, Hebrews 9 verse 15. Justly therefore does the apostle describe these handwritings as against the worshippers 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 oppositely 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 warrant 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. CHAPTER VIII. EXPOSITION OF THE MORAL LAW. This chapter consists of four parts. 1. Some general observations necessary for understanding of the subject are made by way of preface, sections 1 through 5. 2. Three things always to be attended to in asserting and expounding the meaning of the moral law, sections 6 through 12. 3. Exposition of the moral law, or the Ten Commandments, sections 13 through 15. 4. The end for which the whole law is intended, namely, to teach not only elementary principles but perfection, section 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 meagerly and obscurely, proof of this, from an enumeration of the principal parts of the moral law, and also from the dictate of the natural law, written on the hearts of all, and in a matter effaced by sin. 2. Certain general maxims, one, 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 so ever 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 as vain to seek for righteousness in ourselves, are induced to seek it elsewhere, for, hence, God has annexed promises and threatening to his promises. These are 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 toward 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 observational 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 law giver, man not. This rule of great extent, and not sufficiently attended to. 7. The 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. Namely, that the end of the command must be inquired into, until it is certain what the law giver 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 neighbor. The connection between these necessary and inseparable. They are in variable order. Some of the law. 12. Division of the law into ten commandments. Preface 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 law, containing an exposition of the declaw. 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 of the land 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. It's and, 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 and in some of it. Two ports. 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, and 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 and consistent with the divine justice. Apparently conflicting passages reconciled. 21. Exposition of the latter part. Namely, 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 and in some of it. 23. 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 that which we know is false. The incel 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 Savior 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 approved by both reason and example. Incidences from Scripture. 28. Exposition of the fourth commandment. It's end to three purposes. 29. Explanation of the first purpose. Namely, a shadowing fourth of spiritual rest. This is 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 numbers 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 honored do to parents? To whom the term father applies. 36. It makes no difference whether those to whom this honor is required are worthy or unworthy. The honor is claimed especially for parents. It consists of three parts. One, reverence. 37. Honored due to parents continued. Two, obedience. Three, gratitude. Why a promise added, in what sense it is to be taken. The present life of testimony of divine blessing. The reservation continued 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 neighbor. 40. A twofold ground for this commandment. One, man is the image of God. Two, he is our flesh. 41. Exposition of the seventh command. The end and substance of it. Remedy against fornication. 42. Continence and excellent gift went under the control of God only. Altogether denied to some, granted only for a time to others. Argument in favor of celibacy refuted. 43. Each individual may refrain from marriage so long as he is fit to observe celibacy. True celibacy and the use of it. Any man not gifted with continence wars with God and with nature as constituted by him in remaining unmarried. 44. Precautions to be observed in married life. Everything repunged into 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 acts. Kinds of theft. 46. Proper observance of this commandment. Four heads. Application. One to the people and the magistrate. Two to the pastors of the church and their flocks. Three to parents and children. Four to the old and the young. Five to servants and masters. Six to individuals. 47. Exposition of the ninth commandment. Its end and substance. The essence of the commandment. Detestation of falsehood in 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. One by detraction. Two by evil speaking. A thing contrary to the offices of Christian charity. Three by scurality or irony. Four by prying curiosity and prominence to harsh judgments. 49. Exposition of the tenth commandment. Its end and substance. What is meant by the term covetousness. Distinction between counsel and covetousness here condemned. 50. Exposition of the tenth commandment. Its end and substance. What is meant by the term covetousness. 50. Why God requires so much purity. Objection. Answer. Charity toward our neighbor here principally condemned. Why house, wife, man, servant, maid, servant, ox, and ass, etc. are mentioned. Improper division of this commandment into two. 51. The last part of the chapter. The end of the law. Proof. Summary of the ten commandments. The law delivers not merely rudiments and first principles. The end of the law. Proof. Summary of the ten commandments. But a perfect standard of righteousness. Modeled on the divine purity. Why? 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. Characterized by charity toward our neighbor. This subverted by those who give the first place to self-love. Refutation of their opinion. 55. Who are neighbor? Double error of the school men on this point. 56. This error consists, one, in converting precepts into councils to be observed by monks. 57. Refutation of this error from scripture and the ancient theologians. Sophistical objection obviated. 58. Error of the school men consists, two, in calling a hidden impiety in 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, namely 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 show 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 show 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 affirmity and nervousness 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 already been 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 that 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 emured 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, namely 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 and abomination to Him, and therefore, as we should not with impious and gratitude 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 enthralls us, that we are not free to obey our Father, there is no ground for pleading necessity as a defense, 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 fulfill 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 in a basement, and since 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. Four, 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 labor 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, Leviticus 18.5, and corresponding to this the threatening, the soul that shall die, Ezekiel 18.4, and 20. Doubtless point to a future, life and death, both without end, but though in every passage where the favor 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 catalog of present blessings and curses. Leviticus 26.4, Deuteronomy 28.1 The threatening attest is spotless purity of God, which cannot bear iniquity, while the promise is attest at once his infinite love of righteousness, which he cannot leave unrewarded, and his wonderful kindness. Being bound to do him homage with all that we have, he is perfectly entitled to demand everything which he offers of us as a debt, and as a debt the payment is unworthy of reward. He therefore forgoes 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 righteousness. Lest the sinners should indulge in the blandishments of vice, and forget the judgment which the Divine Lawgiver has prepared for him. 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 wantoness, is ever and anon inventing different modes of worship as a means of gaining his favor. 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 securing 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, with thy children after thee forever. But thou dost that which is good and right in the sight of the Lord thy God. Whatsoever thing I command you, observe to do it. You shall not add there too, nor diminish from it. Deuteronomy 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 I nigh have seen, and lest they depart from thy heart all the days of thy life. Deuteronomy 4, 8 and 9. God, for seeing 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. Not 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 labor 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 favor of God, whose true worship consists in obedience alone. Or, rather, that to go 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. 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 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 an outward decency but an inward spiritual righteousness. Though none can deny this, yet very few duly attend to it, because they do not consider the law-giver by whose character that of the law must also be determined. Should a king issue an edict prohibiting murder, adultery, theft, the penalty, I admit, will not be occurred 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 law-giver 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 law-giver, 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 scrutinize 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 adieu 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 in 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 neighbor's property, and enwished about it. Here the principal thing which the law requires is wanting. Whence, then, this grows 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, Romans 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, sabers only of the spirit. Seven. 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. Matthew 5, 22, 28, and 44. The Pharisees having instilled into the people the erroneous idea that the law was fulfilled by everyone 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 ill-speaking gives way to open anger shall be in danger of hellfire. 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 invariant 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. The next observation we would make is that there is always more 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 resting 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 of 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, namely 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 honor 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 honor 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 worshiped. 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 law giver 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 inverted to the subject. But perhaps our concluding statement will require to be briefly confirmed, as it might otherwise not be understood. Or, though understood, might 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 everyone 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 consider it 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 neighbor'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 all the offices of charity which can contribute to its preservation. End of section 14 Recording by Vaughn Ollman V-O-N-S-B-O-O-K-S.com