Institutes of the Christian Religion (Vol. 1 of 2)

The Fifth Commandment

Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.

XXXV. The end of this precept is, that since the Lord God desires the preservation of the order he has appointed, the degrees of preëminence fixed by him ought to be inviolably preserved. The sum of it, therefore, will be, that we should reverence them whom God has exalted to any authority over us, and should render them honour, obedience, and gratitude. Whence follows a prohibition to derogate from their dignity by contempt, obstinacy, or ingratitude. For in the Scripture the word “honour” has an extensive signification; as, when the Apostle directs that “the elders who rule well be counted worthy of double honour,”⁸⁸² he means not only that they are entitled to reverence, but likewise such a remuneration as their ministry deserves. But as this precept, which enjoins subjection to superiors, is exceedingly repugnant to the depravity of human nature, whose ardent desire of exaltation will scarcely admit of subjection, it has therefore proposed as an example that kind of superiority which is naturally most amiable and least invidious; because that might the more easily mollify and incline our minds to a habit of submission. By that subjection, therefore, which is most easy to be borne, the Lord accustoms us by degrees to every kind of legitimate obedience; because the reason of all is the same. For to those, to whom he gives any preëminence, he communicates his own authority, as far as is necessary for the preservation of that preëminence. The titles of Father, God, and Lord, are so eminently applicable to him, that, whenever we hear either of them mentioned, our minds cannot but be strongly affected with a sense of his majesty. Those, therefore, on whom he bestows these titles, he illuminates with a ray of his splendour, to render them all honourable in their respective stations. Thus in a father we ought to recognize something Divine; for it is not without reason that he bears one of the titles of the Deity. Our prince, or our lord, enjoys an honour somewhat similar to that which is given to God.

XXXVI. Wherefore it ought not to be doubted that God here lays down a universal rule for our conduct; namely, that to every one, whom we know to be placed in authority over us by his appointment, we should render reverence, obedience, gratitude, and all the other services in our power. Nor does it make any difference, whether they are worthy of this honour, or not. For whatever be their characters, yet it is not without the appointment of the Divine providence, that they have attained that station, on account of which the supreme Legislator has commanded them to be honoured. He has particularly enjoined reverence to our parents, who have brought us into this life; which nature itself ought to teach us. For those who violate the parental authority by contempt or rebellion, are not men, but monsters. Therefore the Lord commands all those, who are disobedient to their parents, to be put to death, as having rendered themselves unworthy to enjoy the light, by their disregard of those by whose means they were introduced to it. And various appendices to the law evince the truth of our observation, that the honour here intended consists in reverence, obedience, and gratitude. The first the Lord confirms, when he commands him to be slain who has cursed his father or mother;⁸⁸³ for in that case he punishes contempt. He confirms the second, when he denounces the punishment of death against disobedient and rebellious children.⁸⁸⁴ The third is supported by Christ, who says, “God commanded, saying, Honour thy father and mother;” and, “He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; and honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.”⁸⁸⁵ And whenever Paul mentions this commandment, he explains it as a requisition of obedience.⁸⁸⁶

XXXVII. In order to recommend it, a promise is annexed, which is a further intimation how acceptable to God that submission is which is here enjoined. Paul employs that stimulus to arouse our inattention, when he says, “This is the first commandment with promise.” For the preceding promise, in the first table, was not particularly confined to one commandment, but extended to the whole law. Now, the true explanation of this promise is, that the Lord spake particularly to the Israelites concerning the land which he had promised them as an inheritance. If the possession of that land therefore was a pledge of the Divine goodness, we need not wonder, if it was the Lord's will to manifest his favour by bestowing length of life, in order to prolong the enjoyment of the blessing conferred by him. The meaning of it therefore is, Honour thy father and thy mother, that through the space of a long life thou mayest enjoy the possession of the land, which will be to thee a testimony of my favour. But, as the whole earth is blessed to the faithful, we justly place the present life among the blessings we receive from God. Wherefore this promise belongs likewise to us, inasmuch as the continuance of the present life affords us a proof of the Divine benevolence. For neither is it promised to us, nor was it promised to the Jews, as though it contained any blessedness in itself; but because to the pious it is generally a token of the Divine favour. Therefore, if a son, that is obedient to his parents, happen to be removed out of life before the age of maturity, – which is a case of frequent occurrence, – the Lord, nevertheless, perseveres with as much punctuality in the completion of his promise, as if he were to reward a person with a hundred acres of land to whom he had only promised one. The whole consists in this: We should consider that long life is promised to us so far as it is the blessing of God; but that it is a blessing, only as it is a proof of the favour of God, which he infinitely more richly and substantially testifies and actually demonstrates to his servants in their death.

XXXVIII. Moreover, when the Lord promises the blessing of the present life to those children who honour their parents with proper reverence, he at the same time implies that a certain curse impends over all those who are disobedient and perverse. And that it might not fail of being executed, he pronounces them in his law to be liable to the sentence of death, and commands that punishment to be inflicted on them. If they escape that, he punishes them himself in some other way. For we see what great numbers of persons of this character fall in battles and in private quarrels; others are afflicted in unusual ways; and almost all of them are proofs of the truth of this threatening. But if any arrive at an extreme age, being deprived of the Divine blessing, they only languish in misery in this life, and are reserved to greater punishments hereafter; and consequently they are far from participating in the blessing promised to dutiful children. But it must be remarked by the way, that we are commanded to obey them only “in the Lord;” and this is evident from the foundation before laid; for they preside in that station to which the Lord has exalted them by communicating to them a portion of his honour. Wherefore the submission exercised towards them ought to be a step towards honouring the Supreme Father. Therefore, if they instigate us to any transgression of the law, we may justly consider them not as parents, but as strangers, who attempt to seduce us from obedience to our real Father. The same observation is applicable to princes, lords, and superiors of every description. For it is infamous and absurd, that their eminence should avail to depreciate the preëminence of God, upon which it depends, and to which it ought to conduct us.

The Sixth Commandment

Thou shalt not kill.

XXXIX. The end of this precept is, that since God has connected mankind together in a kind of unity, every man ought to consider himself as charged with the safety of all. In short, then, all violence and injustice, and every kind of mischief, which may injure the body of our neighbour, are forbidden to us. And therefore we are enjoined, if it be in our power, to assist in protecting the lives of our neighbours; to exert ourselves with fidelity for this purpose; to procure those things which conduce to their tranquillity; to be vigilant in shielding them from injuries; and in cases of danger to afford them our assistance. If we remember that this is the language of the Divine Legislator, we should consider, at the same time, that he intends this rule to govern the soul. For it were ridiculous, that he who beholds the thoughts of the heart, and principally insists on them, should content himself with forming only the body to true righteousness. Mental homicide, therefore, is likewise prohibited, and an internal disposition to preserve the life of our brother is commanded in this law. The hand, indeed, accomplishes the homicide, but it is conceived by the mind under the influence of anger and hatred. Examine whether you can be angry with your brother, without being inflamed with a desire of doing him some injury. If you cannot be angry with him, then you cannot hate him; for hatred is nothing more than inveterate anger. However you may dissemble, and endeavour to extricate yourself by vain subterfuges, whenever there is either anger or hatred, there is also a disposition to do injury. If you persist in your evasions, it is already pronounced by the Holy Spirit, that “Whosoever hateth his brother is a murderer.”⁸⁸⁷ It is declared by the Lord Christ, “that whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire.”⁸⁸⁸

XL. Now, the Scripture states two reasons on which this precept is founded; the first, that man is the image of God; the second, that he is our own flesh. Wherefore, unless we would violate the image of God, we ought to hold the personal safety of our neighbour inviolably sacred; and unless we would divest ourselves of humanity, we ought to cherish him as our own flesh. The motives which are derived from the redemption and grace of Christ will be treated in another place. These two characters, which are inseparable from the nature of man, God requires us to consider as motives to our exertions for his security; so that we may reverence his image impressed on him, and show an affectionate regard for our own flesh. That person, therefore, is not innocent of the crime of murder, who has merely restrained himself from the effusion of blood. If you perpetrate, if you attempt, if you only conceive in your mind any thing inimical to the safety of another, you stand guilty of murder. Unless you also endeavour to defend him to the utmost of your ability and opportunity, you are guilty of the same inhuman transgression of the law. But if so much concern be discovered for the safety of the body, we may conclude, how much care and attention should be devoted to the safety of the soul, which, in the sight of God, is of infinitely superior value.

The Seventh Commandment

Thou shalt not commit adultery.

XLI. The end of this precept is, that because God loves chastity and purity, we ought to depart from all uncleanness. The sum of it therefore is, that we ought not to be polluted by any carnal impurity, or libidinous intemperance. To this prohibition corresponds the affirmative injunction, that every part of our lives ought to be regulated by chastity and continence. But he expressly forbids adultery, to which all incontinence tends; in order that by the turpitude of that which is very gross and palpable, being an infamous pollution of the body, he may lead us to abominate every unlawful passion. Since man was created in such a state as not to live a solitary life, but to be united to a help-meet; and moreover since the curse of sin has increased this necessity, – the Lord has afforded us ample assistance in this case by the institution of marriage – a connection which he has not only originated by his authority, but also sanctified by his blessing. Whence it appears, that every other union, but that of marriage, is cursed in his sight; and that the conjugal union itself is appointed as a remedy for our necessity, that we may not break out into unrestrained licentiousness. Let us not flatter ourselves, therefore, since we hear that there can be no cohabitation of male and female, except in marriage, without the curse of God.

XLII. Now, since the original constitution of human nature, and the violence of the passions consequent upon the fall, have rendered a union of the sexes doubly necessary, except to those whom God has exempted from that necessity by peculiar grace, let every one carefully examine what is given to him. Virginity, I acknowledge, is a virtue not to be despised. But as this is denied to some, and to others is granted only for a season, let those who are troubled with incontinence, and cannot succeed in resisting it, avail themselves of the help of marriage, that they may preserve their chastity according to the degree of their calling. For persons who “cannot receive this saying,”⁸⁸⁹ if they do not assist their frailty by the remedy offered and granted to them, oppose God and resist his ordinance. Here let no one object, as many do in the present day, that with the help of God he can do all things. For the assistance of God is granted only to them who walk in his ways, that is, in their calling; which is deserted by all those who neglect the means which God has afforded them, and strive to overcome their necessities by vain presumption. That continence is a peculiar gift of God, and of that kind which is not imparted promiscuously, or to the whole body of the Church, but only conferred on a few of its members, is affirmed by our Lord. For he mentions a certain class of men who “have made themselves eunuchs for the kingdom of heaven's sake;”⁸⁹⁰ that is, that they might be more at liberty to devote their attention to the affairs of the kingdom of heaven. But that no one might suppose this to be in the power of man, he had already declared that “all men cannot receive this saying, save they to whom it is given.” And he concludes, “He that is able to receive it, let him receive it.” Paul is still more explicit, when he says, that “every man hath his proper gift of God, one after this manner, and another after that.”⁸⁹¹

XLIII. Since we are so expressly apprized that it is not in the power of every one to preserve chastity in celibacy, even with the most strenuous efforts for that purpose, and that it is a peculiar grace, which the Lord confers only on particular persons, that he may have them more ready for his service, do we not resist God, and strive against the nature instituted by him, unless we accommodate our manner of life to the measure of our ability? In this commandment the Lord prohibits adultery: therefore he requires of us purity and chastity. The only way of preserving this is, that every one should measure himself by his own capacity. Let no one rashly despise marriage as a thing useless or unnecessary to him; let no one prefer celibacy, unless he can dispense with a wife. And in that state let him not consult his carnal tranquillity or advantage, but only that, being exempted from this restraint, he may be the more prompt and ready for all the duties of piety. Moreover, as this benefit is conferred upon many persons only for a season, let every one refrain from marriage as long as he shall be capable of supporting a life of celibacy. When his strength fails to overcome his passions, let him consider that the Lord has laid him under a necessity of marrying. This is evident from the direction of the Apostle: “To avoid fornication, let every man have his own wife, and let every woman have her own husband.” Again: “If they cannot contain, let them marry.”⁸⁹² Here, in the first place, he signifies that the majority of men are subject to the vice of incontinence; in the next place, of those who are subject to it, he makes no exception, but enjoins them all to have recourse to that sole remedy which obviates unchastity. Those who are incontinent, therefore, if they neglect this method of curing their infirmity, are guilty of sin, in not obeying this injunction of the Apostle. And let not him who refrains from actual fornication, flatter himself, as though he could not be charged with unchastity, while his heart at the same time is inflamed with libidinous desire. For Paul defines chastity to consist in sanctity of mind connected with purity of body. “The unmarried woman,” he says, “careth for the things of the Lord, that she may be holy both in body and in spirit.”⁸⁹³ Therefore, when he gives a reason to confirm the preceding injunction, he does not content himself with saying that it is better for a man to marry than to pollute himself with the society of a harlot, but affirms that “it is better to marry than to burn.”⁸⁹⁴

XLIV. Now, if married persons are satisfied that their society is attended with the blessing of the Lord, they are thereby admonished that it must not be contaminated by libidinous and dissolute intemperance. For if the honour of marriage conceals the shame of incontinence, it ought not on that account to be made an incitement to it. Wherefore let it not be supposed by married persons that all things are lawful to them. Every man should observe sobriety towards his wife, and every wife, reciprocally, towards her husband; conducting themselves in such a manner as to do nothing unbecoming the decorum and temperance of marriage. For thus ought marriage contracted in the Lord to be regulated by moderation and modesty, and not to break out into the vilest lasciviousness. Such sensuality has been stigmatized by Ambrose with a severe, but not unmerited censure, when he calls those who in their conjugal intercourse have no regard to modesty or decorum, the adulterers of their own wives. Lastly, let us consider who the Legislator is, by whom adultery is here condemned. It is no other than he who ought to have the entire possession of us, and justly requires the whole of our spirit, soul, and body. Therefore, when he prohibits us from committing adultery, he at the same time forbids us, either by lasciviously ornamenting our persons, or by obscene gesticulations, or by impure expressions, insidiously to attack the chastity of others. For there is much reason in the address of Archelaus to a young man clothed in an immoderately effeminate and delicate manner, that it was immaterial in what part he was immodest, with respect to God, who abominates all contamination, in whatever part it may discover itself, either of soul or of body. And that there may be no doubt on the subject, let us remember that God here recommends chastity. If the Lord requires chastity of us, he condemns every thing contrary to it. Wherefore, if we aspire to obedience, neither let our mind internally burn with depraved concupiscence, nor let our eyes wanton into corrupt affections, nor let our body be adorned for purposes of seduction, nor let our tongue with impure speeches allure our mind to similar thoughts, nor let us inflame ourselves with intemperance. For all these vices are stains, by which the purity of chastity is defiled.

The Eighth Commandment

Thou shalt not steal.

XLV. The end of this precept is, that, as injustice is an abomination to God, every man may possess what belongs to him. The sum of it, then, is, that we are forbidden to covet the property of others, and are therefore enjoined faithfully to use our endeavours to preserve to every man what justly belongs to him. For we ought to consider, that what a man possesses has fallen to his lot, not by a fortuitous contingency, but by the distribution of the supreme Lord of all; and that therefore no man can be deprived of his possessions by criminal methods, without an injury being done to the Divine dispenser of them. But the species of theft are numerous. One consists in violence; when the property of any person is plundered by force and predatory license. Another consists in malicious imposture; when it is taken away in a fraudulent manner. Another consists in more secret cunning; where any one is deprived of his property under the mask of justice. Another consists in flatteries; where we are cheated under the pretence of a donation. But not to dwell too long on the recital of the different species of theft, let us remember that all artifices by which the possessions and wealth of our neighbours are transferred to us, whenever they deviate from sincere love into a desire of deceiving, or doing any kind of injury, are to be esteemed acts of theft. This is the only view in which God considers them, even though the property may be gained by a suit at law. For he sees the tedious manœuvres with which the designing man begins to decoy his more simple neighbour, till at length he entangles him in his snares. He sees the cruel and inhuman laws, by which the more powerful man oppresses and ruins him that is weaker. He sees the baits with which the more crafty trap the imprudent. All which things are concealed from the judgment of man, nor ever come to his knowledge. And this kind of injury relates not only to money, or to goods, or to lands, but to whatever each individual is justly entitled to; for we defraud our neighbours of their property, if we deny them those kind offices, which it is our duty to perform to them. If an idle agent or steward devour the substance of his master, and be inattentive to the care of his domestic affairs; if he either improperly waste, or squander with a luxurious profusion, the property intrusted to him; if a servant deride his master, if he divulge his secrets, if by any means he betray either his life or his property; and if, on the other hand, a master inhumanly oppress his family, – God holds him guilty of theft. For the property of others is withheld and misapplied by him, who does not perform towards them those offices which the duty of his situation requires of him.

XLVI. We shall rightly obey this commandment therefore, if, contented with our own lot, we seek no gain but in an honest and lawful way; if we neither desire to enrich ourselves by injustice, nor attempt to ruin the fortune of our neighbour, in order to increase our own; if we do not labour to accumulate wealth by cruelty, and at the expense of the blood of others; if we do not greedily scrape together from every quarter, regardless of right or wrong, whatever may conduce to satiate our avarice or support our prodigality. On the contrary, it should be our constant aim, as far as possible, faithfully to assist all by our advice and our property in preserving what belongs to them; but if we are concerned with perfidious and fallacious men, let us be prepared rather to recede a little from our just right than to contend with them. Moreover, let us communicate to the necessities, and according to our ability alleviate the poverty, of those whom we perceive to be pressed by any embarrassment of their circumstances. Lastly, let every man examine what obligations his duty lays him under to others, and let him faithfully discharge the duties which he owes them. For this reason the people should honour their governors, patiently submit to their authority, obey their laws and mandates, and resist nothing, to which they can submit consistently with the Divine will. On the other hand, let governors take care of their people, preserve the public peace, protect the good, punish the wicked, and administer all things in such a manner, as becomes those who must render an account of their office to God the supreme Judge. Let the ministers of churches faithfully devote themselves to the ministry of the word, and let them never adulterate the doctrine of salvation, but deliver it pure and uncontaminated to the people of God. Let them teach, not only by their doctrine, but by the example of their lives; in a word, let them preside as good shepherds over the sheep. Let the people, on their part, receive them as the messengers and apostles of God, render to them that honour to which the supreme Master has exalted them, and furnish them with the necessaries of life. Let parents undertake the support, government, and instruction of their children, as committed by God to their care; nor let them exasperate their minds and alienate their affections from them by cruelty, but cherish and embrace them with the lenity and indulgence becoming their character. And that obedience is due to them from their children has been before observed. Let juniors revere old age, since the Lord has designed that age to be honourable. Let old men, by their prudence and superior experience, guide the imbecility of youth; not teasing them with sharp and clamorous invectives, but tempering severity with mildness and affability. Let servants show themselves obedient and diligent in the service of their masters; and that not only in appearance, but from the heart, as serving God himself. Neither let masters behave morosely and perversely to their servants, harassing them with excessive asperity, or treating them with contempt; but rather acknowledge them as their brethren and companions in the service of the heavenly Master, entitled to be regarded with mutual affection, and to receive kind treatment. In this manner, I say, let every man consider what duties he owes to his neighbours, according to the relations he sustains; and those duties let him discharge. Moreover, our attention should always be directed to the Legislator; to remind us that this law is ordained for our hearts as much as for our hands, in order that men may study both to protect the property and to promote the interests of others.