The Commandments are, however, as they stand, both negative in form and Judaistic in character, and if used in this way as a "rule" of Christian conduct must be spiritualized and reinterpreted in the light of the Gospel. The second and fourth Commandments, in particular, are in their literal significance obsolete for Christians: it is a false Puritanism which would forbid sculpture and religious symbolism in the adornment of a Christian church, nor is any one in the modern world likely to confuse the symbol with the thing symbolized: while the observance of the Sabbath is part of that older ceremonial "law" from which S. Paul insisted that Christian converts should be free (Coloss. ii. 16). There is, however, a spiritual idolatry which consists in allowing any other object than the glory of GOD and the doing of His will to have the primary place in the determination of conduct--there are men who worship money, or comfort, or ambition, or their own domestic happiness, or even themselves. And the Commandment about the Sabbath, though it has no literal value to-day (and certainly no direct bearing upon the sanction or significance of Sunday) may serve to suggest the important principle that a man is responsible before GOD for the use he makes of his time, and that it is a religious duty (not confined to any particular day of the week) to distribute it in due proportion, according to circumstance and opportunity, with proper regard to the rightful claims of work, of worship, and of recreation and rest. The remaining Commandments are capable of being similarly interpreted as suggesting broad positive principles rather than as merely prohibiting wrong actions of a particular and definite kind: and so treated they form as convenient a framework as any other for a scheme of questions for self-examination.