whereas, the walls of a private dwelling conceal many disgraceful things, God imposed a much better restraint on parents when He did not suffer them to go further than to lay the information and to give their testimony. For, although He would have credit given to their testimony, still, when the children were brought to the tribunal of the judges, a legal trial undoubtedly ensued; and this form of proceeding is prescribed, viz., that the father and mother should bring their son and make their complaint before the judges of his incorrigible stubbornness. It is true that the sentence is immediately subjoined; yet we must infer, nevertheless, that the judges pronounced it before the criminal was stoned, else it would have been ridiculous that they should sit there like cyphers. The very mention of a trial, therefore, implies that the son was heard in his defence, so as to clear himself of the crime, if he was not guilty of it: for, suppose the moroseness of the father and mother were notorious; or that the father accused the son by the instigation of a stepmother; or that any unworthy spite were discovered; or that the father and mother had conspired to destroy their son in a fit of passion: the defence of the cause is, therefore, implied in the adverb then,1 for it would have been more than absurd that the son should be condemned without being heard. Especially, when he was to be stoned by the whole people, it was necessary that he should be first convicted; and on this ground he was brought forth publicly, that he might be allowed to plead his cause. But although those were condemned who were addicted to other vices also, yet Moses expressly mentions gluttons and drunkards, to shew that, although no capital crime were alleged, still, dissolute profligacy was sufficient, if the son could not be corrected by his parents; for it is plain that those are in a desperate state who have so cast away submissiveness and shame as to receive no profit from the admonitions of their parents. From the end of the verse we gather what was the twofold object of the punishmentthat the earth should be purged of the sins whereby it was sometimes has this force, but is here translated in

The particle A. V. and.

in a manner, polluted, and that the death of him who had transgressed might be an example to all.

EXODUS, CHAPTER XXII.

28. Thou shalt not revile the gods, nor curse the ruler of thy people.

LEV. xix. 32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the Lord.

DEUT. xvi. 18. Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.

DEUT. XX. 9. And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people.

28. Diis non detrahes, et principi populi tui non maledices.

32. Ante canitiem assurge, et honora faciem senis, metueque Deum tuum: ego Jehova.

18. Judices et præfectos constitues tibi intra omnes portas tuas quas Jehova Deus tuus dabit tibi per tribus tuas, qui judicent populum judicio justitiæ, hoc est recto.

9. Quum finem fecerint præfecti militares loquendi ad populum, constituent principes turmarum in capite populi.

EXOD. XXII. 28. Thou shalt not revile the gods. These four passages confirm what I have said, that in the Fifth Commandment are comprised by synecdoche all superiors in authority. For it was not the design of God to add to the Two Tables, as if something better and more perfect had afterwards come into His mind; which it is sinful to suppose. He was therefore content with the rule once laid down, although He afterwards spoke in a more explanatory manner. But the precepts here given would be unconnected with the Law, if they were not an adjunct, and therefore a part, of the Fifth Commandment.

First of all, He commands that we should think and speak reverently of judges, and others, who exercise the office of magistrate nor is it to be questioned that, in the ordinary idiom of the Hebrew language, He repeats the same thing twice over; and consequently that the same persons are called "gods," and "rulers of the people." The name of God is, figuratively indeed, but most reasonably, applied to magistrates, upon whom, as the ministers of His authority, He has inscribed a mark of His glory. For, as we have seen

VOL. III.

B

that honour is due to fathers, because God has associated them with Himself in the possession of the name, so also here His own dignity is claimed for judges, in order that the people may reverence them, because they are God's representatives, as His lieutenants, and vicars. And so Christ, the surest expositor, explains it, when He quotes the passage from Psalm lxxxii. 6, "I have said, Ye are gods, and all of you are children of the Most High," (John x. 34,) viz., that they are called gods, unto whom the word of God came," which is to be understood not of the general instruction addressed to all God's children, but of the special command to rule.

It is a signal exaltation of magistrates, that God should not only count them in the place of parents, but present them to us dignified by His own name; whence also it clearly appears that they are not to be obeyed only from fear of punishment, "but also for conscience sake,” (Rom. xiii. 5,) and to be reverently honoured, lest God should be despised in them. If any should object, that it would be wrong to praise the vices of those whom we perceive to abuse their power; the answer is easy, that although judges are to be borne with even if they be not the best, still that the honour with which they are invested, is not a covering for vice. Nor does God command us to applaud their faults, but that the people should rather deplore them in silent sorrow, than raise disturbances in a licentious and seditious spirit, and so subvert political government.

1

LEV. XIX. 32. Thou shalt rise up before the hoary head. God teaches us that some sparks of His majesty shine forth in old men, whereby they approach to the honour of parents. It is not my purpose to gather quotations from profane authors in reference to the honour due to the old; let it suffice that what God here commands is dictated by nature itself. This appeared at Athens,2 when an old man had come into the theatre, and found no place among his fellowcitizens; but, when at length he was admitted with honour.

"Encore qu'ils ne sont pas tels qu'ils devroyent;" even though they be not what they should.-Fr.

Cicero, de Senectute, xviii; and Val. Max., lib. iv. 5.

by the Spartan ambassador, (because old age is greatly reverenced among the Lacedemonians,) applause was raised on all sides; and then the Lacedemonian exclaimed, that "the Athenians knew what was right, but would not do it.” It was surely manifested by this universal consent of the people that it is a natural law in the hearts of all to reverence and honour old men. Many old men, indeed, either by their levity, or lewdness, or sloth, subvert their own dignity; yet, although grey hairs may not always be accompanied by courteous wisdom, still, in itself, age is venerable, according to God's command.

DEUT. XVI. 18. Judges and officers shalt thou make. I have placed this passage among the Supplements of the Fifth Commandment, for, if it pleases God that judges should be appointed for ruling the people, it follows that their laws and edicts should be obeyed; and thus the parental authority extends also to them. But, in order that the people may more readily submit themselves to judges, God reminds them that the human race could not otherwise be preserved. Public utility, therefore, renders the authority of magistrates pleasant and agreeable, though it would else be hateful. But, although it be not conceded to all to elect their judges, because God honoured His chosen people with this prerogative, still he here recommends in general a regular government, since He signifies that human society cannot hold together unless the lawful rulers have authority to execute justice. Whether, then, magistrates are appointed by the suffrages of the people, or imposed in any other way, let us learn that they are the necessary ministers of God, to confine all men under the yoke of the laws. The latter passage, which I have annexed from Deuteronomy vii., refers to the same thing, viz., that even in war discipline is necessary, lest all things should be thrown into confusion. Now, if it pleases God that certain superior officers should have the command, it follows that they must be obeyed; for it would be ridiculous to appoint governors, if it were lawful to despise them with impunity. When, therefore, God sets military commanders over the people, He enforces the duty of humble submission.

The Sirth Commandment.

EXODUS, CHAPTER XX.

13. Thou shalt not kill.

13. Non occides.

THE REPETITION OF THE SAME COMMANDMENT. DEUT. V. 17. Thou shalt not kill. 17. Non occides.

The sum of this Commandment is, that we should not unjustly do violence to any one. In order, however, that God may the better restrain us from all injury of others, He propounds one particular form of it, from which men's natural sense is abhorrent; for we all detest murder, so as to recoil from those whose hands are polluted with blood, as if they carried contagion with them. Undoubtedly God would have the remains of His image, which still shine forth in men, to continue in some estimation, so that all might feel that every homicide is an offence against Him, (sacrilegium.) He does not, indeed, here express the reason, whereby He elsewhere deters men from murder, i.e., by asserting that thus His image is violated, (Gen. ix. 6;) yet, however precisely and authoritatively He may speak as a Legislator, He would still have us consider, what might naturally occur to everybody's mind, such as the statement of Isaiah, (lviii. 7,) that man is our "own flesh." In order, then, that believers may more diligently beware of inflicting injuries, He condemns a crime, which all spontaneously confess to be insufferable. It will, however, more clearly appear hereafter, that under the word kill is included by synecdoche all violence, smiting, and aggression. Besides, another principle is also to be remembered, that in negative precepts, as they are called, the opposite affirmation is also to be understood; else it would not be by any means consistent, that a person would satisfy God's Law by merely abstaining from doing injury to others. Suppose, for example, that one of a cowardly disposition, and not daring to assail even a child,