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cision of your flesh, hath he quickened together with him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross," &c. (c) For it seems to extend the abolition of the law somewhat further, as though we had now no concern with its "ordinances." For they are in an error, who understand it simply of the moral law, the abolition of which they nevertheless explain to relate to its inexorable severity, rather than to its precepts. Others, more acutely and carefully considering the words of Paul, perceive that they belong particularly to the ceremonial law: and prove that the word "ordinances" is more than once used by Paul in that signification. For he thus expresses himself to the Ephesians: "He is our peace, who hath made both one; having abolished the law of commandments contained in ordinances; for to make in himself of twain one new man." (d) That he there speaks of the ceremonies, is very evident: for he calls the law "the middle wall of partition," by which the Jews were separated from the Gentiles. Wherefore I allow that the former commentators are justly censured by these: but even these do not appear to me clearly to explain the meaning of the apostle. For to compare these two passages as in all respects similar, is what I by no means approve. When he designs to assure the Ephesians of their admission into fellowship with the Israelites, he informs them, that the impediment which formerly prevented it was now removed. That consisted in ceremonies. For the rites of ablutions and sacrifices, by which the Jews were consecrated to the Lord, caused a separation between them and the Gentiles. But in the Epistle to the Colossians he treats of a sublimer mystery. The controversy there relates to the Mosaic obseryances, to which the false apostles were strenuously attempting to subject the Christians. But as in the Epistle to the Galatians he goes to the depth of that controversy, and reduces it to its source; so also in this place. For if in the rites you contemplate nothing but the necessity of performing them, to what purpose were they called a "hand-writing that was against

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us?" and almost the whole of our redemption made to consist in its being "blotted out?" Wherefore it is evident, that here is something to be considered beside the external ceremonies. And I am persuaded that I have discovered the genuine meaning, at least if that be conceded to me as a truth, which Augustine somewhere very truly asserts, and which he has even borrowed from the positive expressions of an apostle, (e) that in the Jewish ceremonies there was rather a confession of sins than an expiation of them. For what did they do in offering sacrifices, but confess themselves worthy of death, since they substituted victims to be slain in their stead? What were their purifications, but confessions that they were themselves impure? Thus the hand-writing both of their sin and of their impurity was frequently renewed by them: but that confession afforded no deliverance. For which reason the apostle says that the death of Christ effected "the redemption of the transgressions that were under the first testament." (ƒ) The apostle therefore justly denominates the ceremonies "a hand-writing against those who observe them:" because by them they publicly attested their condemnation and impurity. Nor does any objection arise from their having been also partakers of the same grace with us. For this they obtained in Christ, not in the ceremonies, which the apostle there distinguishes from Christ, for being practised at that time after the introduction of the Gospel, they obscured the glory of Christ. We find then that the ceremonies, considered by themselves, are elegantly and appositely called a "hand-writing that was against" the alvation of men; because they were solemn instruments testifying their guilt. When the false apostles wished to bring the Church back to the observance of them, the apostle deeply investigated their signification, and very justly admonished the Colossians into what circumstances they would relapse, if they should suffer themselves to be thus inslaved by them. For they would at the same time be deprived of the benefit of Christ: since by the eternal expiation that he has effected, he has abolished those daily observances, which could only attest their sins, but could never cancel them.

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CHAPTER VIII.

An Exposition of the Moral Law.

HERE I think it will not be foreign to our subject to introduce the ten precepts of the law, with a brief exposition of them. For this will more clearly evince what I have suggested, that the service which God hath once prescribed always remains in full force; and will also furnish us with a confirmation of the second remark, that the Jews not only learned from it the nature of true piety, but when they saw their inability to observe it, were led by the fear of its sentence, though not without reluctance, to the Mediator. Now in giving a summary of those things which are requisite to the true knowledge of God, we have shewn that we can form no conceptions of his greatness, but his majesty immediately discovers itself to us, to constrain us to worship him. In the knowledge of ourselves we have laid down this as a principal article, that being divested of all opinion of our own strength, and confidence in our own righteousness, and on the other hand discouraged and depressed by a consciousness of our poverty, we should learn true humility and self-dejection. The Lord accomplishes both these things in the law, where, in the first place, claiming to himself the legitimate authority to command, he calls us to revere his Divinity, and prescribes the parts of which this reverence consists: and in the next place, promulgating the rule of his righteousness (the rectitude of which, our nature, being depraved and perverted, perpetually opposes; and from the perfection of which, our ability, through its indolence and imbecility towards that which is good, is at a great distance) he convicts us both of impotence and of unrighteousness. Moreover, the internal law, which has before been said to be inscribed and as it were engraven on the hearts of all men, suggests to us in some measure the same things which are to be learned from the two tables. For our conscience does not permit us to sleep in perpetual insensibility, but is an internal witness and monitor of the duties we owe to God, shews us the difference between good and evil, and so

accuses us when we deviate from our duty. But man, involved as he is in a cloud of errors, scarcely obtains from this law of nature the smallest idea of what worship is accepted by God; but is certainly at an immense distance from a right understanding of it. Besides, he is so elated with arrogance and ambition, and so blinded by self-love, that he cannot yet take a view of himself, and as it were retire within, that he may learn to submit and humble himself, and to confess his misery. Since it was necessary therefore both for our dulness and obstinacy, the Lord gave us a written law: to declare with greater certainty what in the law of nature was too obscure, and by arousing our indolence, to make a deeper impression on our understanding and memory.

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

should plead this necessity in our defence, the criminality of which is within ourselves, and must be imputed to us.

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

IV. But not contented with having conciliated a reverence for his righteousness, the Lord hath also subjoined promises and threatenings, in order that our hearts might imbibe a love for him, and at the same time a hatred to iniquity. For since the eyes of our mind are too dim to be attracted with the mere beauty of virtue, our most merciful Father hath been graciously pleased to allure us to the love and worship of himself by the sweetness of his rewards. He announces therefore that he has reserved rewards for virtue, and that the person who obeys his commandments shall not labour in vain. He proclaims, on the contrary, not only that unrighteousness is execrable in his sight, but also that it shall not escape with impunity; but that

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