The Institution of Christian Religion

But when we have expounded the law of the Lord, then more fitly and with more profit shall that be confirmed which I have before spoken of the office and use of the law. But before that I begin to discuss every several commandment by it self, it shall be good now to give such lessons as serve to the universal knowledge thereof. First let us hold for determined, that the life of man is instructed in the law, not only to outward honesty, but also to inward and spiritual righteousness. Which thing whereas no man can deny, yet there be few that rightly mark it. That cometh to pass, because they look not upon the lawmaker, by whose nature the nature of the law also ought to be weighed. If any king do by proclamation forbid to commit fornication, to kill, or to steal: in this case I grant that if a man do only conceive in his mind a lust to commit fornication to sin, or to steal, & do not commit any of these things in deed, he is out of the compass of this prohibition. And the reason is, for that, because the foresight of a mortal lawmaker, could not extend but to outward civility: his commandments are not broken, but when the outward offences are committed. But God (whose eye nothing escapeth, and which regardeth not so much the outward show as the cleanness of the heart) under the forbidding of fornication, manslaughter and theft, forbiddeth lust, wrath, hatred, coveting of an other mans, guile, and what soever is like to these. For insomuch as he is a spiritual lawmaker, he speaketh no less to the soul than to the body. Butte the manslaughter of the soul, are wrath and hatred: the theft of the soul, is evil desire and covetousness: the fornication of the soul, is lust. Butte mans laws also (will some man say) have regard to ententes and wills, and not to successes of fortune. I grant, but yet they are such ententes and wills, as have outwardly broken out. They weigh with what entente every outward act hath been done, butte they search not the secrete thoughts. Therefore they are satisfied when a man only withholdeth his hands from offending. On the other side, because the heavenly law is made for our minds, therefore the restraint of minds is principally needful to the keeping thereof.

But when wee haue expounded the lawe of the Lorde, then more fitely and with more pofite shall that be confirmed whiche I haue before spoken of the office and vse of the lawe. But before that I beginne to discusse euery seuerall commaundemente by it selfe, it shall be good nowe to geue suche lessons as serue to the vniuersall knoweledg therof. Fyrste let vs holde for determined, that the life of man is instructed in the lawe, not onely to outewarde honestye, but also to inwarde and spirituall righteousnesse. Whiche thynge whereas no man can denye, yet ther be fewe that rightly marke it. That commeth to passe, bicause they loke not vpon the lawemaker, by whose nature the nature of the lawe also ought to be weied. If any kinge do by proclamation forbid to committe fornication, to kill, or to steale: in this case I graunt that yf a man do onelye conceiue in his minde a luste to committe fornication to synne, or to steale, & do not comitte any of these thynges in deede, he is out of the compasse of this prohibition. And the reason is, for that, bicause the foresighte of a mortall lawemaker, coulde not extende but to outwarde ciuilitie: his commaundementes are not broken, but whē the outewarde offences are committed. But God (whose eye nothinge escapeth, and whyche regardeth not so muche the outewarde shewe as the cleannesse of the hearte) vnder the forbiddinge of fornication, manslaughter and thefte, forbiddeth luste, wrathe, hatred, coetynge of an other manns, guyle, and what soeuer ys lyke to these. For insomuche as hee ys a spirituall lawemaker, hee speaketh no lesse to the soule than to the bodye. Butte the manslaughter of the soule, are wrathe and hatred: the thefte of the soule, ys euell desyre and couetousenesse: the fornycation of the soule, ys luste. Butte mans lawes also (wyll some man saye) haue regarde to ententes and wylles, and not to successes of fortune. I graunte, but yet they are suche ententes and wylles, as haue outewardely broken oute. They weye wyth what entente euerye outewarde acte hathe been done, butte they searche not the secrete thoughtes. Therefore they are satysfyed when a manne onely wythholdeth hys handes from offendynge. On the other syde, bycause the heauenly lawe ys made for oure mindes, therfore the restraynte of myndes ys pryncypally needefull to the keepinge thereof.