Geneva Catechism (211 - 220)

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Q. 211. Seeing that the whole law is spiritual, as you have so often said before, and the above commandments are set down not only to curb outward acts, but also correct the affections of the mind, what more is added here?

A. The Lord meant to regulate and govern the will and affections by the other commandments, but here he imposes a law even on thoughts which carry some degree of covetousness along with them, and yet come not the length of a fixed purpose.

Q. 212. Do you say that the least degrees of covetousness which creep in upon believers and enter their minds are sins, even though they resist rather than assent?

A. It is certainly clear that all vitious thoughts, even though consent is not added, proceed from the depravity of our nature. But I only say this-that this commandment condemns vicious desires which tickle and solicit the heart of man, without however drawing him on to a firm and deliberate act of will.

Q. 213. You understand then that the evil affections in which men acquiesce, and by which they allow themselves to be overcome, were prohibited before, but that the thing now required of us is such strict integrity that our hearts are not to admit any perverse desire by which they may be stimulated to sin?

A. Exactly so.

Q. 214. Can we now frame a short compendium of the whole law?

A. Very easily, since we can reduce it to two heads. The former is to love God with all our heart, and soul; and strength-the latter, to love our neighbours as ourselves.

Q. 215. What is comprehended under the love of God?

A. To love him as God should be loved-that is, recognising him as at once our Lord, and Father, and Preserver. Accordingly, to the love of God is joined reverence for him, a willingness to obey him, trust to be placed in him.

Q. 216. What do you understand by the whole heart, the whole soul, and the whole strength?

A. Such vehemence of zeal, that there be no place at all in us for any thoughts, desires, or pursuits, adverse to this love.

Q. 217. What is the meaning of the second head?

A. As we are by nature so prone to love ourselves, that this feeling overcomes all others, so love to our neighbour ought to have such ascendency in us as to govern us in every respect, and be the rule of all our purposes and actions.

Q. 218. What do you understand by the term neighbour?

A. Not only kindred and friends, or those connected with us by any necessary tie, but also those who are unknown to us, and even enemies.

Q. 219. But what connection have they with us?

A. They are connected by that tie by which God bound the whole human race together. This tie is sacred and inviolable, and no man's depravity can abolish it.

Q. 220. You say, then, that if any man hate us, the blame is his own, and yet he is nevertheless our neighbour, and as such is to be regarded by us, because the divine arrangement by which this connection between us was ratified stands inviolable?

A. It is so.

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