Of the Summary of the Moral Law. The Moral Law is summarily comprehended in the Ten Commandments.

ANALYSIS AND PROOFS.

We are here taught,

1. That the moral law is fully contained in the Scriptures. 2 Tim. iii. 16, 17.-" All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works."

2. That there are summaries of the moral law. Rom. xiii. 9." If there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself."

3. That the sum of the moral law is contained in the Ten Commandments. Deut. x. 4.- "He wrote on the tables, according to the first writing, the Ten Commandments, which the Lord spake unto you in the mount.” See also Matt. xix. 17, &c.

EXPLANATION.

Obs. 182.-The Ten Commandments were written by the finger of God himself on two tables of stone, and delivered by him to the Israelites from Mount Sinai with an audible voice, accompanied with great terror.

1. They were written immediately by God himself on two tables of stone. This was done twice. The first two tables having been broken by Moses, on occasion of the Israelites' idolatry, God condescended to write on other two tables the same words that he wrote on the former two.-Exod. xxxii. 16, and xxxiv. 1. These last two tables were hewn by Moses, the typical Mediator, and laid up in the ark. This was intended to show, that, although the covenant of works, made with the first Adam, was violated by him, yet it was fulfilled every respect by Jesus Christ the true Mediator. The ten commandments were written on stone, to intimate the perpetuity and eternal obligation of the moral law.-Psal. iii. 8.

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2. They were delivered by God from Mount Sinai with an audible voice, accompanied with great terror. They were

given in a very solemn manner, with dread and awful majesty; and the promulgation of them was accompanied with thunder and lightning. And hence the law is called a fiery law. All this showed how vain it was for sinners to expect life by the works of the law; and hence it also pointed out the necessity of a Mediator.

The law was thus given and renewed for the following reasons:-1. To confirm the natural law. 2. To correct the same in those things in which it was corrupted by the fall, and supply its defects. The law of nature is defective; because it cannot discover to man the cause of all his misery, nor the evils that reign in his heart; because natural judg ment is perverted, so that it is ready to call good evil, and evil good; because it does not drive men from themselves to the only remedy. 3. To supply what was wanting in the law of nature, or what was defaced by sin. And, 4. To convince men of their inability to yield that obedience which it requires, and thus to lead them to see the necessity of a Mediator to satisfy the law, both with respect to its commands and its penalty.

Obs. 183.-The Moral Law, which is fully contained in the Scriptures, is summarily comprehended in the Ten Commandments.

To be summarily comprehended, is to be briefly summed up in a few words; and these words so well chosen, that they comprehend much more than they express.-See Rom. xiii. 9.

The Ten Commandments comprehend the moral law, or the whole duty of man-all that he is to believe, and all that he is to practise. There is nothing commanded or forbidden by God, which is not implied in some one or other of the Ten Commandments.

That the Ten Commandments are a summary of the whole Word of God, with respect both to faith and practice, will be evident, if we consider them as they were promulgated by God from Mount Sinai :—

I. The First Commandment shows that there is no god besides the living and true God; that this God is to be worshipped; and that divine worship is to be given to none else. It also shows that faith in this God is absolutely necessary; and that we are bound to receive whatever he hath been pleased to reveal. For, if we do not believe what he hath revealed, we do not acknowledge him to be God.

II. The Second Commandment also shows us the object of worship; but it also points out the necessity of giving to God that glory which is due unto his name; which is done by worshipping him as he hath appointed in his Word, by receiving all his ordinances, and by preserving them, as he hath enjoined, not falsifying them, or mixing them with the foolish inventions of the human mind.

III. The Third Commandment respects the name of God; and points out the use which we ought to make of it, and of the various venerable attributes ascribed to him in Scripture, -that as they are holy, so they ought to be kept holy; and also the right use of all his ordinances, of his word, and of his works.

IV. The Fourth Commandment shows us that a particular portion of our time is to be devoted to the service of God, namely, that day which he hath called by his own name; and that it ought to be kept holy in all manner of conversation, and spent in the public, and private, and secret duties of religion.

V. The Fifth Commandment shows us the manner in which we are to perform the various duties, which are incumbent upon us in the various relations in which we are placed; whether we view ourselves, with respect to others, either as superiors, or inferiors, or equals. To this commandment are referred relative duties of every kind.

VI. The Sixth Commandment not only requires an abstinence from open and avowed murder; but also shows us the necessity of using every means for the preservation of our own life, and of the life of our neighbour.

VII. The Seventh Commandment requires every means to be used by us, that the chastity both of ourselves and others may be preserved in heart, speech, and behaviour; and that nothing may be done in this respect, which dishonours God, and which warreth against the soul.

VIII. The Eighth Commandment requires honesty in every respect; and the use of every lawful means of procuring and furthering the wealth and outward estate, both of ourselves and others.

IX. The Ninth Commandment shows the necessity of maintaining and promoting the truth among men ; and of speaking the truth, and nothing but the truth, when lawfully called to do so, especially in bearing witness.

X. The Tenth Commandment shows the necessity of con

tentment in the various stations in which we may be placed in the providence of God; and of not envying others on account of their prosperity; and it also requires us to have and to maintain a right and charitable disposition towards our neighbour and all that he hath.

Obs. 184. That the Ten Commandments may be properly understood, that we may know the extent of our duty, and that the law may not be deprived of its due, various rules are necessary to be observed.

1. The law is perfect, and binds every one to full conformity in the whole man to the righteousness thereof, and to entire obedience for ever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.-Psal. xix. 7.

2. The law is spiritual; and so reacheth the understanding, the will, and the affections, and all the other powers of the soul; as well as words, and works, and gestures.-See Rom. vii. 14; 1 Tim. i. 5.

3. One and the same thing, in different respects, is required or forbidden in several commandments.

4. Where a duty is commanded, the contrary sin is forbidden; and where a sin is forbidden, the contrary duty is commanded. Where a promise is annexed, the contrary threatening is included; and where a threatening is annexed, the contrary promise is included.

5. What God forbids is at no time to be done; what he commands is always our duty; and yet every particular duty

is not to be done at all times.

6. Under one sin or duty, all those of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.

7. What is forbidden or commanded to ourselves, we are bound, according to our places, to endeavour that it may be avoided or performed by others, according to the duty of their places.

8. In what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to beware of partaking with others in what is forbidden them.

To these rules, which are given in the Larger Catechism, the following one may be added :—

The duties of the First Table of the law, or those which we

owe to God, are of greater importance than the duties of the Second Table, or those which we owe to man. Our love to God can be discovered to be supreme, only by preferring him above our chief joy-by loving him above every earthly consideration. Whatever duties, then, we are commanded to perform to our neighbour, those which we owe to God must be preferred; and when his glory is concerned, we must not hesitate a moment what we should do. What regards ourselves must also be omitted, when the glory of God is concerned; for, if we lose our life for his sake, we shall find it ; but if we seek to preserve it, when he calls for it, we shall lose it.-Matt. x. 39.

INFERENCES.

From this subject we learn,-1. That we may know our duty; and that we are without excuse, if we honour not the Ten Commandments with an unreserved obedience. 2. That, seeing we have the Scriptures, we ought to seek after the knowledge of our duty more and more, that we may become more and more holy. 3. That, seeing the law is so clearly revealed, the sin of those who trample it under foot is highly aggravated. 4. That the God who gave this law, is full of glorious majesty. 5. That the disobedient shall not escape the curse of the law, if they go on still in their trespasses. 6. That Jesus alone is the hope of the sinner; for he hath magnified the law and made it honourable. 7. That all may deem a Saviour from the curse of the law an unspeakable blessing; for to him they may go, and they shall be saved. S. The character of the law, and the necessity of obedience, and consequently of Jesus Christ. 9. That the law of God is beautifully harmonious in every part of it. 10. That God is a rewarder of those who love him; as well as a just God to the workers of iniquity. 11. The necessity of shunning every sin whatever. 12. That all ought to take heed, lest they be ensnared by sin, or by the means which lead to the commission of it. 13. That we are in part our brother's keeper, and ought not to suffer sin upon him. 14. That God is the object of our supreme regard; and that we do not glorify him, if we do not act accordingly.