he will avenge himself on all the despisers of his majesty. And to urge us by all possible motives, he promises also the blessings of the present life, as well as eternal felicity, to the obedience of those who keep his commandments, the transgressors of which he threatens not only with present calamities, but with the torments of eternal death. For that promise, "these if a man do, he shall live in them," (g) and this correspondent threatening, "the soul that sinneth, it shall die," (h) undoubtedly relate to a future and endless immortality or death. Wherever we read of the Divine benevolence or wrath, the former comprehends eternal life, the latter eternal destruction. Now of present blessings and curses, the law contains a long catalogue. The penal sanctions display the consummate purity of God, which cannot tolerate iniquity; while the promises not only manifest his perfect love of righteousness, which he cannot defraud of its reward, but likewise illustrate his wonderful goodness. For since we, with all that belongs to us, are indebted to his majesty, whatever he requires of us, he most justly demands as the payment of a debt; but the payment of a debt is not entitled to remuneration. Therefore he recedes from the strictness of his claims, when he proposes a reward to our obedience, which is not performed spontaneously as if it were not a duty. But the effect of those promises on us has partly been mentioned already, and will hereafter more clearly appear in its proper place. Suffice it at present, if we remember and consider that the legal promises contain no mean recommendation of righteousness, to make it more evident how much God is pleased with the observance of it; and that the penal sanctions are annexed, to render unrighteousness more execrable, lest the sinner, amidst the fascinations of sin, should forget that the judgment of the Legislator awaits him.

V. Now since the Lord, when about to deliver a rule of perfect righteousness, referred all the parts of it to his own will, this shews that nothing is more acceptable to him than obedience. This is worthy of the most diligent observation, since the licentiousness of the human mind is so inclined to

the frequent invention of various services in order to merit his favour. For this irreligious affectation of religion, which is a principle innate in the human mind, has betrayed itself in all ages, and betrays itself even in the present day; for men always take a pleasure in contriving some way of attaining righteousness, which is not agreeable to the Divine word. Hence, among those which are commonly esteemed good works, the precepts of the law hold a very contracted station, the numberless multitude of human inventions occupying almost the whole space. But what was the design of Moses, unless it was to repress such an unwarrantable licence, when, after the promulgation of the law, he addressed the people in the following manner? "Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the Lord thy God. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it." (¿) And before, when he had declared that this was their wisdom and their understanding in the sight of other nations, that they had received statutes and judgments and ceremonies from the Lord, he had added, "Take heed to thyself: and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life.” (k) Foreseeing that the Israelites would not rest, but, even after the reception of the law, would labour to produce new species of righteousness foreign from what the law requires, unless they should be rigorously restrained, God pronounces that his word comprehends the perfection of righteousness; and yet, though this ought most effectually to have prevented them, they were guilty of that very presumption which was so expressly forbidden. But what is this to us? We are certainly bound by the same declaration; for the claims of the Lord on behalf of his law, that it contains the doctrine of perfect righteousness, beyond all doubt remain perpetually the same; yet not contented with it, we are wonderfully laborious in inventing and performing other good works, one after another.

(i) Deut. xii. 28, 32.

(k) Deut. iv. 5, 6, 9.

The best remedy for this fault will be a constant attention to this reflection; that the law was given to us from heaven to teach us a perfect righteousness; that in it no righteousness is taught, but that which is conformable to the decrees of the Divine will; that it is therefore vain to attempt new species of works in order to merit the favour of God, whose legitimate worship consists solely in obedience, but that any pursuit of good works deviating from the law of God is an intolerable profanation of the Divine and real righteousness. There is much truth also in the observation of Augustine, who calls obedience to God sometimes the parent and guardian, and sometimes the origin of all virtues.

VI. But when we have given an exposition of the Divine law, we shall then more suitably and profitably confirm what has been already advanced concerning its office and use. Before we enter however on the discussion of each article separately, it will be useful to premise some things which may contribute to a general knowledge of it. First, let it be understood, that the law inculcates a conformity of life, not only to external probity, but also to internal and spiritual righteousness. Now though none can deny this, yet very few persons pay proper attention to it. This arises from their not considering the Legislator, by whose nature we ought to estimate also the nature of the law. If a king prohibit, by an ediet, adultery, murder, or theft, no man, I confess, will be liable to the penalty of such a law, who has only conceived in his mind a desire to commit adultery, murder, or theft, but has not perpetrated either of them. Because the superintendence of a mortal legislator extends only to the external conduct, and his prohibitions are not violated unless the crimes be actually committed. But God, whose eye nothing escapes, and who esteems not so much the external appearance as the purity of the heart, in the prohibition of adultery, murder, and theft, comprises a prohibition of lust, wrath, hatred, coveting what belongs to another, fraud, and every similar vice. For, being a spiritual Legislator, he addresses himself to the soul as much as to the body. Now the murder of the soul is wrath and hatred; the theft of the soul is evil concupiscence and avarice; the adultery of the soul is lust. But it will be said, that human VOL. I.

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laws also relate to designs and intentions, and not to fortuitous events. This I grant; but they relate to such designs and intentions as have been manifested in outward actions. They examine and consider with what intention every act has been performed; but do not scrutinize the secret thoughts. Human laws therefore are satisfied, when a man abstains from external transgression. But on the contrary, the Divine law being given to our minds, the proper regulation of them is the principal requisite to a righteous observance of it. But men in general, even while they resolutely dissemble their contempt of the law, dispose their eyes, their feet, their hands, and all the parts of their body, to some kind of observance of it; while at the same time their hearts are entirely alienated from all obedience to it, and they suppose that they have discharged their duty, if they have concealed from man what they practise in the sight of God. They hear the commands, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal. They draw not the sword to commit murder; they never associate with harlots; they lay no violent hands on the property of others. All these things thus far are well; but in their whole souls they breathe after murders, they kindle into lust, they look with dishonest eyes on the property of others, and in their cupidity they devour it. Now then they are destitute of the principal requisite of the law. Whence arises such gross stupidity, but from discarding the legislator, and accommodating a righteousness to our own inclination? These persons Paul strongly opposes, when he affirms that "the law is spiritual:" (1) signifying that it requires not only the obedience of the soul, the understanding, and the will, but even an angelic purity, which being cleansed from all the pollution of the flesh, may savour entirely of the Spirit.

VII. When we say that this is the sense of the law, we are not introducing a novel interpretation of our own, but following Christ, who is the best interpreter of it. For the people having imbibed from the Pharisees the corrupt opinion, that he, who has perpetrated no external act of disobedience to the law, is an observer of the law; he confutes this very

(1) Rom. vii. 14.

dangerous error, and pronounces an unchaste look at a woman to be adultery: he declares them to be murderers, who hate a brother: he makes them "in danger of the judgment," who have only conceived resentment in their hearts; them "in danger of the council," who in murmuring or quarrelling have discovered any sign of an angry mind; and them "in danger of hell fire," who with opprobrious and slanderous language have broken forth into open rage. (m) Persons who have not perceived these things, have pretended that Christ was another Moses, the giver of an evangelical law, which supplied the deficiencies of the law of Moses. Whence that common maxim, concerning the perfection of the evangelical law, that it is far superior to the old law; a maxim in many respects very pernicious. For when we introduce a summary of the commandments, it will appear from Moses himself what an indignity this fixes on the Divine law. It certainly insinuates that all the sanctity of the fathers under the Old Testament, was not very remote from hypocrisy, and draws us aside from that one perpetual rule of righteousness. But there is not the least difficulty in the confutation of this error; for they have supposed that Christ made additions to the law, whereas he only restored it to its genuine purity, by clearing it from the obscurities and blemishes which it had contracted from the falsehoods and the leaven of the Pharisees.

VIII. It must be observed, in the second place, that the commands and prohibitions always imply more than the words express: but this must be so restricted, that we may not make it a Lesbian rule, by the assistance of which the Scripture may be licentiously perverted, and any sense be extorted at pleasure from any passage. For some people, by this immoderate and excursive liberty, cause one person to despise the authority of the law, and another to despair of understanding it. Therefore, if it be possible, we must find some way that may lead us by a straight and steady course to the will of God. We must inquire, I say, how far our interpretation ought to exceed the limits of the expressions; that it may evidently appear, not to be an appendix of human glosses

(m) Matt. v. 28, 22.