II. Of the Law

Q131. What rule of life has God given to us?

His Law.

Q132. What does that contain?

It is divided into two parts: The first contains four commandments, and the other six. Thus the whole law is summed up in ten commandments.

Q133. Who is the author of this division?

God himself, who delivered it to Moses written on two tables; and it is often declared to be comprised in ten commandments.

Q134. What is the subject of the first table?

It treats of the duties of religion towards God.

Q135. What is the subject of the second table?

Our duties to men, and our conduct towards them.

Q136. Which is the first commandment?

Hear, O Israel, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. THOU SHALT HAVE NO OTHER GODS BEFORE ME.

Q137. Explain these words.

The first part is used as a preface to the whole law. For in calling himself the Lord or Jehovah, he establishes his right and authority to command. Next, by declaring himself our God, he would render his law acceptable to us. Lastly, these words also imply, that he is our Saviour; and as he distinguishes us by this privilege, it is just on our part that we present ourselves to him as his willing people.

Q138. But does not the deliverance from the bondage of Egypt respect peculiarly the people of Israel?

I confess it does, as to the work itself, but there is another kind of deliverance, which pertains equally to all men.—For he has delivered us all from the spiritual servitude of sin and the tyranny of the devil.

Q139. Why does he remind us of that in the preface to his law?

To admonish us that we shall be guilty of the highest ingratitude, unless we entirely devote ourselves in obedience to him.

Q140. What is required in the first commandment?

That we should render to him the honour, in full, which is his due; without giving any part of it to another?

Q141. What is the peculiar honour, which must not be transferred to another?

To worship him; to place our whole trust in him; to pray to him; and, in a word, to ascribe to him all those things which belong to his Majesty.

Q142. What are we taught by these words, BEFORE ME.

That nothing is so hidden, as to be concealed from him; that he is the witness and judge of all our secret thoughts; and that he requires, not merely the honour of an external confession, but also the sincere devotion of the heart.

Q143. Which is the second commandment?

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

Q144. Does God wholly forbid the painting or sculpturing of any images?

He forbids only these two—The making of images, for the purpose of representing God, or for worshipping him.

Q145. Why is it forbidden to represent God, by a visible image?

Because there is nothing in him, who is an eternal and incomprehensible Spirit, that resembles a corporeal, corruptible, and inanimated figure.

Q146. You judge it then to be dishonourable to his Majesty, to attempt to represent him thus.

Yes.

Q147. What sort of worship is forbidden, by this commandment?

That we should address ourselves in prayer to a statue or image; or prostrate ourselves before it; or by kneeling, or any other signs, give honour to it, as though God therein would present himself to us.

Q148. It is not then to be understood that the commandment condemns painting and sculpturing; but only, that images are forbidden to be made for the purpose of seeking or worshipping God in them; or, what is the same thing, that we should worship them in honour of God, or by any means abuse them to superstition and idolatry.

It is so.

Q149. What is required in this commandment?

As in the first, God declared that he was alone to be adored and worshipped; so in this, he shows us the true form of worship, by which he would recall us from all superstition, and other depraved and corrupt forgeries.

Q150. Let us proceed.

He adds a sanction: I am the Lord thy God, mighty and jealous, visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me.

Q151. Why does he mention his power or might?

To show us, that he is able to vindicate his glory.

Q152. What does he indicate by the word jealous?

That he can endure no equal or partner; that having given himself to us by his own infinite goodness, so he will have us to be wholly his own. And it is the chastity of our souls, to be dedicated to him, and to cleave wholly to him: as on the other hand, they are said to be defiled with adultery, when they turn away from him, to superstition.

Q153. In what sense is it said—visiting the iniquity of the Fathers upon the Children?

That he may awaken in us greater terror, he not only threatens that he will take punishment of those who transgress; but that their offspring also shall be under a curse.

Q154. But is it consistent with the equity of God, to punish one for the fault of another?

If we consider the true state of mankind, the question will be solved. For by nature, we are all exposed to the curse; nor is there any reason that we should complain of God, when he leaves us in this condition. But as he proves his love towards the pious, by blessing their posterity; so he executes his vengeance upon the wicked, by withholding his blessing from their children.

Q155. Proceed to the rest.

That he may allure us by his kindness, he promises, that he will show mercy, towards all, who love him and keep his commandments, to a thousand generations.

Q156. Does this intimate that the obedience of a godly man shall be for the salvation of all his children, however wicked?

By no means; but in this manner, he would exhibit himself as extending his bounty, thus far, towards believers, that out of favour to them, he would show kindness to their offspring; not only by prospering their worldly affairs; but also by sanctifying their souls, that they should be numbered among his flock.

Q157. But this does not appear to be continually done.

I confess it: For as the Lord reserves this liberty to himself, to show mercy when he pleases to the children of the wicked; so he has not so restricted his favour to the offspring of believers, but that he casts off those whom it seemeth him good, according to his own will; yet he so manages this, as to make it evident that the promise is not a vain and fallacious thing.

Q158. Why does he mention a thousand generations, in showing mercy, and only three or four, in executing punishment?

That he may show himself more inclined to kindness and mercy, than he is to severity. As in another place, he testifies—That he is ready to forgive, but slow to anger.

Q159. Which is the third commandment?

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

Q160. What is forbidden in this commandment?

It forbids us, to abuse the name of God, not only by perjury; but by all unnecessary oaths.

Q161. May the name of God be at all lawfully used in oaths?

Yes truly, when introduced on a just occasion: First, in establishing the truth: Secondly, in matters of importance, for preserving mutual peace and charity among men.

Q162. Is it not then the sole purpose of this commandment, to forbid those oaths, by which the name of God is profaned and dishonoured?

This one object being proposed, it admonishes us generally never to introduce the name of God in public, unless with fear and reverence, and for his glory. For as it is holy, we must take heed, by all means, lest we should appear to treat it with contempt, or give to others the occasion of despising it.

Q163. How is this to be done?

If we think or speak of God or his works, we must do it, in a manner that will honour him.

Q164. What follows?

The threatening—For the Lord will not hold him guiltless, who taketh his name in vain.

Q165. Since God, in other places, declares that he will punish the transgressors of his law, what more is contained in this?

By this he would declare, how highly he estimates the glory of his name; that we may be the more careful to hold it in reverence when we see him prepared to take vengeance on any one, who profanes it.

Q166. Let us proceed to the fourth commandment.

Remember the Sabbath day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor the stranger, that is within thy gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.

Q167. Does he command us to labour the six days, that we may rest the seventh?

Not simply; but permitting six days to the labours of men, he excepts the seventh, that it may be devoted to rest.

Q168. But does he forbid us any labour on that day?

This commandment has a distinct and peculiar reason. In so far as the observation of rest was a part of the ceremonial law; it was abrogated at the coming of Christ.

Q169. Do you say that this commandment respected the Jews only, and was therefore merely temporary?

Yes, so far as it was ceremonial.

Q170. What then? Is there any thing in it besides what is ceremonial?

Yes; it was given for three reasons.

Q171. State them to me.

To prefigure a spiritual rest: To preserve the polity of the Church: And for the relief of servants.

Q172. What do you understand by a spiritual rest?

When we rest from our own works, that God may perform his works in us.

Q173. How is that done?

When we crucify our flesh; that is, renounce our own understanding, that we may be governed by the Spirit of God.

Q174. Is it sufficient that this be done on the seventh day merely?

No, it must be done continually: For when we have once begun, we must proceed through the whole course of our life.

Q175. Why then is a particular day appointed to represent this rest?

It is not at all necessary that the figure should, in every point, agree with the substance: it is enough, if there is a resemblance according to the order of types.

Q176. Why is the seventh day appointed, rather than any other?

This number in scripture designates perfection; therefore it is proper to determine its perpetuity. At the same time, it indicates that this spiritual rest can only be begun in this life; and that it will not be perfected until we depart from this world.

Q177. What does this mean, that the Lord exhorts us to rest as he himself rested?

When God had made an end of creating the world, in six days, he devoted the seventh to the contemplation of his works. And he proposes his own example, that he may excite us more diligently to the same work. For nothing is more earnestly to be sought, than that we may be conformed to his image.

Q178. Ought this meditation of the works of God to be continual, or is it enough to appoint one of the seven days, for that purpose?

It is our duty to be daily exercised in that work; but on account of our weakness, one day is especially appointed, and this is the ecclesiastical polity which I mentioned.

Q179. What is the order to be observed on that day?

That the people assemble to hear the doctrine of Christ; to unite in the public prayers; and to offer the confession of their Faith.

Q180. Now explain the point, that the Lord in this commandment had respect also to the relief of servants.

It requires that some relaxation be given to those who are under the authority of others. And besides, this also tends to preserve the civil government. For where one day is devoted to rest, each one becomes accustomed to pursue his labours more orderly the rest of the time.

Q181. Now let us see how far this commandment respects us?

As to the ceremonial part it was abolished, when its substance was manifested in Christ.

Q182. How?

For example; as our old man is crucified by the power of his death, and we are raised by his resurrection to newness of life.

Q183. What then of this commandment remains for us?

That we should not neglect the holy institutions, which support the spiritual government of the Church: but especially that we frequent the sacred meetings, for hearing the word of God; for celebrating the ordinances; and for joining in the public prayers, according to their appointment.

Q184. But does this figure conduce nothing more to our advantage.

Yes truly; for it brings us back to its substance: To wit, that being engrafted into the body of Christ, and becoming his members, we must cease from trusting in our own works, and resign ourselves wholly to the government of God.

Q185. Let us pass to the second table.

Its beginning is—Honour thy father and thy mother—

Q186. What in this place is the meaning of the word honour?

That with modesty and humility, children should be submissive and obedient to their parents, and treat them with reverence; that they assist them in their necessities, and repay them their own labours. These three points comprehend the honour which is due to parents.

Q187. Proceed now.

A promise is annexed to the commandment—That thy days may be long upon the land which the Lord thy God giveth thee.

Q188. What is the meaning of this?

That those who render due honour to their parents shall, by the blessing of God, live long.

Q189. Since this life is filled with so many cares, why does God promise its long continuance, as a blessing?

However great are the miseries to which life is exposed; yet it is the blessing of God to believers, even on this one account, that it is a proof of his paternal favour, while he preserves and cherishes them here.

Q190. Does it follow on the other hand, that he who is snatched away from the world, prematurely and suddenly, is accursed of God?

By no means; but it rather happens, sometimes, as any one is beloved of God, so much the sooner he is removed from this life.

Q191. But in doing this how does God fulfil his promise?

Whatever of earthly good is promised of God, it becomes us to receive it under this condition, as far as it shall conduce to our spiritual benefit, and the salvation of our souls. For the order would be very preposterous, unless the good of the soul was always preferred.

Q192. What shall we say of those who are disobedient to their parents?

They will not only be punished in the last judgment; but in this life God will also punish their bodies, either in taking them away in the flower of their age, or by some ignominious death, or by other means.

Q193. But does not the promise speak expressly of the land of Canaan?

It does so far as it respects the Israelites; but the promise reaches farther, and should be extended to us. For in whatever region we dwell, as the earth is the Lord's, he assigns it to us for a possession.

Q194. What is there more required in this commandment?

Although the words express only father and mother, yet all those are to be included, who are in authority over us; when the same rule is applicable to them.

Q195. When is that?

It is when God raises them to a superiour degree of honour. For there is no authority of parents, or princes, or any rulers, no command, no honour, but what is derived from the appointment of God; because thus it pleases him to govern the world for his own glory.

Q196. Which is the sixth commandment?

Thou shalt not kill.

Q197. Does it forbid nothing but to commit murder?

Yes truly. For God, in this law, not only regulates the external actions, but also the affections of the heart, and these chiefly.

Q198. You seem to imply, that there is a kind of secret murder, which God here forbids us?

It is so. For anger, and hatred, and any revengeful desire of injuring, are accounted murder in the sight of God.

Q199. Are we sufficiently free from it, if we pursue no one with hatred?

By no means. In as much as the Lord, in condemning hatred, and forbidding us any thing which might be injurious to our neighbour's welfare, at the same time shows himself to demand this, that we love all men from the heart; and that we give diligence to defend and preserve their lives.

Q200. Which is the seventh commandment?

Thou shalt not commit adultery.

Q201. What is the sum of this commandment?

That fornication of every kind is accursed in the sight of God; and that unless we would provoke his wrath against ourselves we must diligently abstain from it.

Q202. What else does it require?

That the design of the Legislator be regarded; which, as we said, does not rest in the external action; but rather respects the affections of the heart.

Q203. What more then does it comprehend?

That as both our bodies and our souls are the temples of the holy Spirit, therefore we should preserve them both chaste and pure: and also that we should modestly abstain not only from actual crimes, but even in our hearts, words, and gestures of body. Finally, that the body be kept free from all lascivious carriage, and the soul from every lust, that no part of us be defiled by the filth of impurity.

Q204. Which is the eighth commandment?

Thou shalt not steal.

Q205. Does this only forbid those thefts which are punished by human laws or does it extend farther?

It embraces under the word theft, every kind of defrauding and circumventing, and all those evil arts by which we are intent to possess the goods of others. By it we are forbidden, either violently to seize on the goods of our neighbours, or by cunning or deceit to lay hands on them, or to endeavour to occupy them by any unjust means whatever.

Q206. Is it enough to abstain from the evil action, or is the intention also here forbidden?

It is. Since God is a spiritual Legislator, he wills that not only external theft be avoided; but also all those plans and counsels which at all injure others; and especially that selfishness, which seeks to grow rich by the misfortunes of our neighbours.

Q207. What is to be done, that we may obey this commandment?

Diligence must be given, that each one may safely possess his own.

Q208. Which is the ninth commandment?

Thou shalt not bear false witness against thy neighbour.

Q209. Does this merely forbid perjury in courts, or in general, all falsehood against our neighbour?

Under this form of expression the whole doctrine is included: that we shall not by falsehood calumniate our neighbour; nor by our evil speaking and detraction destroy his reputation, or bring any damage to him in his estate.

Q210. But why is public perjury expressly forbidden?

That we might be struck with greater horror at this vice. And it implies that if any one become accustomed to evil speaking and backbititing, from that habit the descent to perjury is rapid.

Q211. Is it not the design of this commandment, to deter us not only from evil speaking, but also from evil suspicions, and uncandid and unjust judgments?

It condemns both according to the reason before given. For that which is evil to do, before men, is even wicked to will before God.

Q212. What is the sum of this commandment?

It forbids us to think evil of our neighbours, and to indulge any propensity to defame them: and on the other hand, God commands us to be endowed with equity and humanity, that we may be studious to think well of them as far as the truth will permit; and to preserve our estimation of them entire.

Q213. Which is the tenth commandment?

Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man servant, nor his maid servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.

Q214. Since, as you have said, the whole law is spiritual, and the preceding commandments are designed to restrain not only the external actions, but to correct also the affections of the mind; what more is there contained in this.

By the other precepts God would govern and restrain the will and affections; but in this, he imposes a law upon those thoughts which carry with them some degree of covetousness, although they do not ripen into an established determination.

Q215. Do you say that all even the least of those depraved desires, which seize upon believers, and come into their minds, are sins, even though they resist rather than assent to them?

It is surely evident, that all corrupt thoughts, although our consent is not added, proceed from the corruption of our nature: but this only I say, that by this commandment, those depraved desires are condemned, which stir up and please the heart of man, although they do not draw it to a firm and deliberate purpose.

Q216. Thus far then you understand, that not only are those evil affections in which men acquiesce and to which they become subject, forbidden; but also such strict integrity is required of us, that our minds must not admit any perverse desires, by which they might be stimulated to sin.

It is so.

Q217. Will you now give a short summary of the whole law?

Yes, it shall be done, in as much as we may sum it up in two heads: The first is, Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy strength. The second is, Thou shalt love thy neighbour as thyself.

Q218. What is included in loving God?

To love him as God; that is, that he be acknowledged at once, as our Lord, our Father, and our Saviour. To the love of God, therefore, must be joined a reverence of him, obedience to his will, and that confidence which ought to be placed in him.

Q219. What do you understand by the whole heart, mind, and strength?

That ardour of affection, which leaves no place in us for any thoughts, desires, or endeavours, which are opposed to this love.

Q220. What is the meaning of the second head?

As we are by nature so prone to love ourselves, that this affection overpowers all others, so it becomes us to regulate the love of our neighbour in ourselves by this, that it may govern us in all respects, and be the rule of all our counsels and labours.

Q221. What do you understand by the word neighbour?

Not only kindred and friends, and those who are bound to us by some alliance, but those also who are unknown to us, and even our enemies.

Q222. But what connection have they with us?

They are certainly united to us by that bond, by which God binds together the whole race of men. And this is so sacred and inviolable, that it cannot be abolished by the wickedness of any one.

Q223. You say then, that if any one should hate us, this love is still his due; he is still our neighbour, and is so to be accounted by us; because the divine constitution stands inviolable, by which this relation between us is sanctioned.

It is so.

Q224. As the law declares the true manner of worshipping God, must we not live wholly according to his prescription?

Yes truly: but we all of us labour under such infirmity, that no one fulfils it, in all respects, as he ought.

Q225. Why then does God exact of us that perfection, which is above our ability?

He demands nothing above that excellence to which we are in duty bound. But only let us strive to reach that course of life, which his law prescribes, and although we should be at a distance from the mark, that is from perfection, the Lord will pardon us what is wanting.

Q226. Do you speak in this manner of all men, or only of believers?

He who is not yet regenerated by the Spirit of God, is not indeed qualified, to perform the least point of the law. Besides if we should grant some one to be found who should observe the law in some part, yet we could not from that determine that he complied with it fully in the sight of God. For he pronounces all those accursed, who do not fulfil all things contained in the law.

Q227. Hence we must conclude, that as there are two sorts of men, so the office of the law is twofold.

Yes, for among unbelievers it effects nothing only as it precludes them from all excuse before God. And this is what Paul says, when he calls it the ministration of condemnation and death: towards believers it has a very different use.

Q228. What use?

First, while they learn from it, that it is impossible for them to obtain justification by works, they are instructed in humility, which is the true preparation for seeking salvation in Christ. Secondly, That, in as much as the law demands of them more than they can perform, it excites them to seek strength of the Lord, and at the same time admonishes them of their constant guilt, lest they should presume to be proud. Lastly, It is to them like a bridle by which they are held, in the fear of God.

Q229. Although then, in this earthly pilgrimage, we cannot satisfy the law, we must not account it superfluous that it demands of us such entire perfection; for it points out to us the mark at which we are to aim, the goal for which we are to contend: that each one of us may strive, with zealous assiduity, according to the measure of the grace given him, to conform his life to the highest rectitude, and to be still making continual progress.

So I think.

Q230. Have we not in the law a perfect rule of all righteousness?

We have, and God requires nothing more of us, than that we should follow it. But on the other hand, he accounts and rejects as corrupt, whatever we undertake beyond what he has prescribed. Nor does he hold any other sacrifice accepted but obedience.

Q231. For what purpose then are so many admonitions, commands, and exhortations, constantly given by the prophets and apostles?

They are merely so many expositions of the law, which lead us by the hand to its obedience, and by no means draw us from it.

Q232. But does it command nothing concerning the callings of individuals?

As it commands us to render to each one his due, it is easy to collect from it what those personal duties are, which each one should perform, in his station and course of life. And those numerous expositions of each precept mentioned above, are repeatedly published in the scriptures. For what God summarily includes in a few words in these two tables of the law, is more fully and extensively illustrated in other parts of his word.