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Whence it is clear that while the letter of this precept forbids only the act, the spirit of it forbids all those vindictive passions, which tend to murder, revenge, envy, hatred, provoking words, malice, and illwill. (See Eph. iv. 26, 31.)

4. The Positive Duty. But while, in the words of the Catechism, the precept thus forbids our hurting anybody "by word or deed," or bearing any "malice or hatred in the heart," it also enforces the positive duty of cultivating a forgiving disposition', of praying for and relieving the wants of our enemies, of contributing to the necessities of those in need3, and generally of being merciful even as our Father in heaven is merciful (Lk. vi. 36).

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1. The relation of Husband and Wife. As the last Commandment proclaimed the sanctity of human life, so the present proclaims the sanctity of marriage.

1 If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses (Mtt. vi. 14); forgiving one another, even as God for Christ's sake hath forgiven you (Eph. iv. 32).

2 Pray for them which despitefully use you and persecute you (Mtt. v. 44). If thine enemy hunger, feed him; if he thirst, give him drink (Rom. xii. 20).

3 Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? (1 Jn. iii. 17).

The institution of marriage, the parent of civil society1, is "an honourable estate" ordained by God Himself2, "adorned and beautified"" by the presence and first miracle of His blessed Son, and declared by St Paul to be a type of "the mystical union that is betwixt Christ and His Church."

2. Adultery. All offences, therefore, against so honourable an estate are of a very heinous character, and the sin of adultery has in all ages and amongst all nations been severely punished. In the Mosaic code it ranked next to murder, and the punishment for both parties was death by stoning.

3. Duty of Purity. But like the last, this Commandment also has been explained by our Lord. Ye have heard, said He, that it was said by them of old time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart (Mtt. v. 27, 28). From which we learn that this Precept goes far beyond the mere act of adultery, and forbids the dominion of sensual desires and the indulgence of every kind of wantonness in act, speech, or thought.

4. Specially incumbent on Christians. Hence the Catechism traces to this Commandment the positive

1 Cicero calls marriage Principium Urbis et quasi seminarium reipublicæ. De Off. 1. xvii. 54.

2 Gen. ii. 24, quoted by Christ Mtt. xix. 4, 5; Mk. x. 6-9.

3 Jn. ii. 1—11. See the Marriage Service.

4 Eph. v. 23-32. See the Marriage Service.

5 Comp. Levit. xviii. 20; xx. 10; Deut. xxii. 22.

6 See Gal. v. 19, where St Paul classes adultery, fornication, uncleanness, lasciviousness among the works of the flesh, and Eph. v. 3, where he declares that fornication and all uncleanness ought not to be once named amongst Christians, neither filthiness, nor foolish talking, nor jesting, which are not convenient. Comp. also 1 Cor. vi. 9; Col. iii. 5.

duty of keeping1 the body in temperance2, soberness, and chastity. For every other sin that a man doeth is without the body (1 Cor. vi. 18), but he that is impure sinneth against his own body which is a temple of the Holy Ghost (1 Cor. vi. 19), and if any man destroy the temple of God, him shall God destroy (1 Cor. iii. 17).

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1. Rights of Property. Besides his right to life and personal security, every man has a just title to somewhat which he may call his own, whether his title ariseth by just acquisition, or inheritance, or gift, or contract3.

1 Or as St Paul expresses it, 1 Cor. ix. 27, keeping under. ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγώ, literally, I beat my body black and blue and lead it about as a slave.

2 Temperance (Acts xxiv. 25; Gal. v. 23; 2 Pet. i. 6) has lately assumed almost exclusively the meaning of moderation in the matter of drink; its original sense was that of self-restraint (Gr. ¿yκparela, Latin temperantia) or self-control. Comp. Latimer, Rem. p. 378, "Doctor Barnes, I hear say, preached this day a very good sermon, with great moderation and temperance of himself;" also Bacon's Essays, v. 17, "The vertue of prosperitie, is temperance, the vertue of adversity, is fortitude." The Bible Word-Book, p. 478.

3 Nicholson On the Catechism, p. 137. "The Right of Property is requisite as a condition of the Free Agency of Man." Whewell's Elements of Morality, 11, 22,

This right has been protected by all laws, and not least by the Mosaic law, which denounced all robbery, and enacted that the thief should not go unpunished1.

2. Picking and Stealing. But according to the principle of interpretation, which has been applied to the other Commandments, it is clear that, as explained in the Catechism, this also forbids, besides open robbery, all kinds of dishonesty, all "picking 3" and stealing, all unfairness and trickery in buying or selling, borrowing or lending, in fact every species of fraud and extortion 5.

1 Direct theft was punished by restitution. If the stolen goods were found in the hands of the thief, he was to restore twofold. But a still heavier fine was exacted if he had sold, or injured the stolen property. If unable to pay, he was to be sold into slavery to a Hebrew master, and serve him till he could pay (Ex. xxii. 1-4, Comp. 2 Sam. xii. 6). See Class-Book of Old Testament History, pp. 165, 166.

2 "And here note that this worde, thefte, dothe not onely signifie open robberies, extorcions, and manyfest poollyng but also all manner of craftes, and subtile wayes, by the whiche we conuey our neyghbours goodes from him, contrary to his knowledge or wytt, althoughe the gyle haue neuer so fayre a coloure of vertue and honesty." Cranmer's Catechism, p. 73.

Picking=pilfering or petty thieving. "I had of late occasion to speak of picking and stealing, where I shewed unto you the danger wherein they be that steal their neighbours' goods from them." Latimer's Sermons, p. 452, quoted in the Bible Word-Book, p. 368. Compare also Tyndale, Wks. I. c. 16. "If he be a picker or cutpurse, as there be very many;" Holinshed Rec. 1. 1190, "That if any man were taken with theft or pickirie." See also Hackluyt's Voyages, 1. 241.

4 Ye shall do no unrighteousness...in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have, Lev. xix. 35, 36. Comp. Deut. xxv. 13-16; Prov. xi. 1, xvi. 11.

5 I have written unto you not to keep company if any man that is called a brother be...an extortioner, 1 Cor. v. 11. Thieves...shall not inherit the Kingdom of God, 1 Cor. vi. 10. Comp. Ezek. xxii. 29; Hos. iv. 2, 3.

3. Truth and Justice. And while the Commandment forbids such sins, it enjoins the positive duty of being "true and just in all our dealings," of using every honest means to get our own living, of giving and paying every man his due, and, instead of taking what is another's, of being ready to distribute2 from our own wealth to the wants and necessities of those that lack3.

CHAPTER V.

THE NINTH COMMANDMENT.

NINTH COMMANDMENT.

Thou shalt not bear false witness against thy Neighbour.

DUTY TOWARDS OUR NEIGH

BOUR.

My duty towards my Neighbour is...To keep my tongue from evil-speaking, lying, and slandering.

I. The Character. treats of our duty respecting our neighbour's character and reputation, which are as precious as his life and property.

The Ninth Commandment

2. False Witness. The crime, therefore, at which

1 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Eph. iv. 28; Comp. 1 Thess. iv. 11; 1 Tim. v. 8.

2 Charge them that are rich in this world...that they do good, that they be rich in good works, ready to distribute. 1 Tim. vi. 17, 18; Comp. Rom. xii. 13; Heb. xiii. 16; 1 Jn. iii. 17.

3 "Also thys precepte wylleth us to be so farre absent from takynge awaye an other manne's good, that it byddeth us to gyue parte of our owne riches to them that lacke and desire it, according to the commandment of Christ, whiche sayeth, Gieue to every man that doeth aske the." Cranmer's Catechism, p. 79.

4 "Forasmuche as our riches standeth not onelye in possession of landes, tenementes, cattell, or money, but also in

M. C.

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