Where is the moral law summarily comprehended?

1. What is it to be [summarily comprehended]?

It is to be briefly summed up, in such few and well chosen words, as take in a great deal more than what is expressed.

2. Where is the moral law thus briefly summed up?

In the [ten commandments].

3. Where is the law more largely and fully set forth?

In the whole scriptures of the Old and New Testament.

4. By WHOM were the ten commandments first pronounced and promulgated?

By GOD himself, “GOD spake all these words.”

5. Whether was it God essentially considered, or God considered as in the person of the Son, who spake these words?

It was the three-one God, considered as in the person of the Son, who was the speaker of them; as is evident from Acts vii. 37, 38. Acts 7:37–38 where the Prophet, whom the Lord was to raise up unto the Jews, of their brethren, like unto Moses, is expresly called, the Angel which spake to him in mount Sinai. See also Heb. xii. 25, 26. Hebrews 12:25–26

6. What was the peculiar work of God about these words, after he had spoken them with an audible voice, in the hearing of all Israel?

He wrote, or engraved them, with his own finger, on two tables of stone.

7. Were each of these tables written on both sides?

It is said expresly that they were; “The tables were written on BOTH their sides; on the one side, and on the other, were they written.”

8. What did this signify?

The tables being full of writ on both sides, signified, that nothing was to be added to the words of the law, or taken away from them; Deuteronomy 4:2 and likewise that the whole man, soul, spirit, and body, must be sanctified wholly. 1 Thessalonians 5:23

9. How oft were the commandments written on tables of stone?

The first being broke by Moses, on occasion of the idolatry of Israel, Exodus 32:19 the Lord condescended to write on other two tables, the same very words that were in the former ones. Exodus 34:1

10. Was there any difference betwixt the first two tables and the second?

The first two, which were entirely the work of God, (the polishing as well as the engraving), were broke beneath the mount; Exodus 32:16, 19 but the second, which were hewed by Moses, the typical mediator, were put into the ark. Deuteronomy 10:3, 5

11. What was the spiritual mystery which was represented hereby?

That though the covenant of works, made with the first Adam, was broken and violated by him, yet it was fulfilled in every respect by Christ the true Mediator, who restored that which he took not away.

12. Why were the ten commandments written on tables of stone?

To intimate the perpetuity and everlasting obligation of the moral law.

13. What was signified by their being written with the finger of God?

That it is the work of God alone to put his laws into the mind of sinners, and to write them in their hearts.

14. Where was the law of the ten commandments thus expresly revealed?

At mount Sinai, which is also called Horeb.

15. In what form was the law of the ten commandments given out at mount Sinai?

In the form of a COVENANT, “The Lord our God made a covenant with us in Horeb.” Deuteronomy 5:2 Accordingly, the ten commandments are called the words of the covenant; Exodus 34:28 and the tables of stone are termed the tables of the covenant. Deuteronomy 9:9

16. Whether was the Sinai transaction in the form of the covenant of works, or in the form of the covenant of grace?

There was a repetition of BOTH those covenants on that solemn occasion.

17. In what order were these two covenants repeated on mount Sinai?

The covenant of grace was first promulgated, and then the covenant of works was displayed, as subservient thereunto.

18. How doth it appear that the covenant of GRACE was first promulgated?

From these words in the preface, prefixed to the commands, “I am the Lord thy God,” spoken to a select people, the natural seed of Abraham, as typical of his whole spiritual seed.

19. How are the ten commandments to be viewed as they stand annexed to this promulgation of the covenant of grace on mount Sinai?

They are to be viewed as the law of Christ; or, as a rule of life, given by Christ the Mediator, unto his spiritual seed, in virtue of his having engaged to fulfil the law as a covenant in their room.

20. How doth it appear that the covenant of WORKS was likewise displayed on mount Sinai?

From the thunderings and lightnings, and the voice of the living God, speaking [the words of the ten commandments] out of the midst of the fire.

21. What was signified by the thunderings and lightnings, and the voice of God speaking out of the midst of the fire?

These awful emblems, represented that infinite avenging wrath, which was due to all Adam’s family, for the breach of the covenant of works, whereby the whole of God’s holy law was violated and infringed.

22. Why did God make a display of the covenant of works in such an awful and tremendous manner?

That sinners of mankind might be deterred from the remotest thought, of attempting obedience to the law as a condition of life; and be persuaded to fly to, and acquiesce in the undertaking of Christ, who engaged his heart to approach unto God, as surety in the room of an elect world.

23. If both covenants, of grace and works, were exhibited on mount Sinai, were not the Israelites, in that case, under both these covenants at one and the same time?

They could not be under both covenants in the same respects, at the same time; and therefore they must be considered, either as believers, or unbelievers, both as to their outward church-state, and inward soul-frame.

24. In what respects were the believing Israelites, in the Sinaitic transaction, under both covenants?

They were internally and really, as well as externally, under the covenant of grace, as all believers are, Romans 6:14 and only externally under the above awful display of the covenant of works, as it was subordinate and subservient to that of grace, in pointing out the necessity of the surety-righteousness. Galatians 3:24

25. In what respects were unbelievers among them, under these two covenants of works and grace?

They were only externally, and by profession, in respect of their visible church-state, under the covenant of grace, Romans 9:4 but internally and really, in respect of the state of their souls before the Lord, they were under the covenant of works. Romans 4:14–15

26. Which of the two covenants were the principal part of the Sinai transaction?

The covenant of grace was both in itself, and in God’s intention, the principal part thereof: nevertheless the covenant of works was the most conspicuous part of it, and lay most obvious to the view of the people; for they “SAW the thunderings and the lightnings, and the noise of the trumpet, and the mountain smoking,” Exodus 20:18 “And so terrible was the sight, that Moses said, I exceedingly fear and quake,” Hebrews 12:21

27. What effect had this tremendous display of the covenant of works upon the Israelites?

It tended to beat them off, in some measure, from that self-confidence which they had expressed before the publication of the law; Exodus 19:8 and to discover the necessity of a Mediator, and of faith in him as the sole foundation of all acceptable obedience. Romans 16:25–26

28. How doth it appear that it had this effect?

From their own words to Moses, after the terrible sight which they saw, “Speak thou to us all that the Lord our God shall speak unto thee, and we will HEAR, [that is, believe], and DO.” Deuteronomy 5:27 On which account the Lord commends them, “They have well said all that they have spoken: O that there were such an heart in them!” Deuteronomy 5:28

29. In what respect had they said well, in what they had spoken?

In as much as they had made faith or believing, the source and spring of acceptable doing, for “whatever is not of faith, is sin,”

30. How many commandments are commonly allotted to each of the two tables of the law?

Four to the first table, containing our duty to God; and six to the second, containing our duty to man.

31. How are the precepts which are naturally moral, distinguished from these that are but positively so?

The precepts which are naturally moral have, in them, an innate rectitude and holiness, which is inseparable from them: but the precepts which are positively moral, have their rectitude, not from their own nature, but from the positive command of God.

32. What example may be given for the illustration hereof?

The fourth commandment, as it appoints God to be worshipped, is naturally moral, founded in the very nature of God: but, as it injoins that he be worshipped on such a particular day of the week, it is positively moral, founded only in the will of God.

33. What is the difference betwixt the commands that are expressed in affirmative, and these that are expressed in negative terms?

“What God forbids, is at no time to be done; Romans 3:8 what he commands, is always our duty; Deuteronomy 4:8–9 and yet every particular duty, is not to be done at all times,” Matthew 12:7 [Larger Cat. Quest. 99. Rule 5.]

34. Why are negative precepts binding at all times?

Because what is forbidden, is at all times sinful; and ought never to be done, on any pretext whatsoever.

35. What are the peculiar properties of the law of the ten commandments?

That it is perfect, Psalm 19:7 spiritual, Romans 7:14 and exceeding broad, or most extensive. Psalm 119:96

36. What rule is to be observed, for the right understanding of the perfection of the law?

“That it binds every one to full conformity in the whole man, unto the righteousness thereof, and to entire obedience for ever; so, as to require the utmost perfection in every duty, and to forbid the least degree of every sin,” [Larger Cat. Quest. 99. Rule 1.]

37. What rule is to be observed for understanding the spirituality of the law?

That it reacheth to the thoughts and motions of the heart, as well as to the words and actions of the life. [See ibid. Rule 2.]

38. What rule is to be observed for the right understanding of the breadth or extent of the law?

That, as where a duty is commanded, the contrary sin is forbidden; Isaiah 58:13 and where a sin is forbidden, the contrary duty is commanded: Ephesians 4:28 so, when any duty is commanded, all the causes and means of it are commanded also; Hebrews 10:24–25 and when any sin is forbidden, all occasions and temptations thereunto are forbidden, likewise. Galatians 5:26 [See ibid. Rule 4, 6.]