Q1. What is it to be summarily comprehended?

A. It :s to be briefly summed up, in such few and well chosen words, as to take in a great deal more than what is expressed, Rom. 3:9.

Q2. Where is the moral law thus briefly summed up?

A. In the Ten Commandments, Deut. 10:4.

Q3. Where is the law more largely and fully set forth?

A. In the whole scriptures of the Old and New Testaments, Psalm 119:105.

Q4. By whom were the Ten Commandments first pronounced and promulgated?

A. By God himself, Exod. 20:1; "GOD spake all these words."

Q5. Whether was it God essentially considered, or God considered as in the person of the Son, who spake these words?

A. 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 7:37, 38, where the Prophet, whom the Lord was to raise up unto the Jews of their brethren, like unto Moses, is expressly called the angel which spake to him in Mount Sinai. See also Heb. 12:25, 26.

Q6. 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?

A. He wrote or enjoyed them with his own finger, on two tables of stone, Deut. 9:10.

Q7. Was each of these tables written on both sides?

A. It is said expressly that they were, Ex. 32:15. "The tables were written on BOTH their sides; on the one side, and on the other were they written."

Q8. What did this signify?

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

Q9. How often were the commandments written on tables of stone?

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

Q10. Was there any difference between the first two tables and the second?

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

Q11. What spiritual mystery was represented by this?

A. 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," Psalm 69:4.

Q12. Why were the Ten Commandments written on tables of stone?

A. To intimate the perpetuity, and everlasting obligation of the moral law, Psalm 111:8.

Q13. What was signified by their being written with the finger of God?

A. That it is the work of God, alone, to put his laws into the mind of sinners, and to "write them in their hearts," Heb. 8:10.

Q14. Where was the law of the Ten Commandments thus expressly revealed?

A. At Mount Sinai, which is also called Horeb, Deut. 5:2.

Q15. In what form was the law of the Ten Commandments given out at Mount Sinai?

A. In the form of a COVENANT, Deut. 5:2 - "The Lord our God made a covenant with us in Horeb." Accordingly, the Ten Commandments are called the words of the covenant, Ex. 34:28; and the tables of stone are termed the tables of the covenant, Deut. 9:9.

Q16. Was the Sinai transaction in the form of the covenant of works, or in the form of the covenant of grace?

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

Q17. In what order were these two covenants repeated on Mount Sinai?

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

Q18. How does it appear that the covenant of GRACE was first promulgated?

A. 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, Gal. 3:16, 17.

Q19. How are the Ten Commandments to be viewed, as they stand annexed to this promulgation of the covenant of grace on Mount Sinai?

A. They are to be viewed as the law of Christ, or as a rule of life, given by Christ the Mediator to his spiritual seed, in virtue of his having engaged to fulfil the law, as a covenant, in their room, Rom. 7:4.

Q20. How does it appear that the covenant of WORKS was likewise displayed on Mount Sinai?

A. 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, Ex. 20:18; Deut. 5:22, 26.

Q21. What was signified by the thunderings and lightnings, and the voice of God, speaking out of the midst of the fire?

A. These awful emblems represented that infinite avenging wrath, which was due to all of Adam's family, for the breach of the covenant of works, by which the whole of God's holy law was violated and infringed, Gal. 3:10.

Q22. Why did God make a display of the covenant of works in such an awful and tremendous manner?

A. That sinners of mankind might be deterred from the most remote 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, Jer. 30:21.

Q23. 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?

A. 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.

Q24. In what respects were the believing Israelites, in the Sinaitic transaction, under both covenants?

A. They were internally and really under the covenant of grace, as all believers are, Rom. 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, Gal. 3:24.

Q25. In what respects were unbelievers among them, under these two covenants of works and grace?

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

Q26. Which of the two covenants was the principal part of the Sinai transaction?

A. The covenant of grace was both in itself, and in God's intention, the principal part of it; nevertheless, the covenant of works was the more 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," Ex. 20:18. "And so terrible was the sight, that Moses said, I exceedingly fear and quake," Heb. 12:21.

Q27. What effect had this tremendous display of the covenant of works upon the Israelites?

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

Q28. How does it appear that it had this effect?

A. From their own words to Moses, after the terrible sight which they saw, Deut. 5:27 - "Speak thou unto us all that the Lord our God shall speak unto thee; and we will HEAR [that is, believe] and DO." On which account the Lord commends them, ver. 28, 29 - "They have well said all that they have spoken: O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!"

Q29. In what respect had they said well in what they had spoken?

A. In as much as they had made faith, or believing, the source and spring of acceptable doing; for, "whatsoever is not of faith is sin," Rom. 14:23.

Q30. How many commandments are commonly allotted to each of these two tables of the law?

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

Q31. How are the precepts, which are naturally moral, distinguished from those that are but positively so?

A. 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.

Q32. What example may be given of this for illustration?

A. The Fourth Commandment, as it requires God to be worshipped, is naturally moral, founded in the very nature of God; but as it enjoins, that he be worshipped on such a particular day of the week, it is positively moral, founded entirely in the will of God.

Q33. What is the difference between the commands that are expressed in affirmative, and those that are expressed in negative terms?

A. "What God forbids is at no time to be done, Rom. 3:8; what he commands is always our duty, Deut. 4:8, 9; and yet every particular duty is not to be done at all times, Matt. 12:7."57

Q34. Why are negative precepts binding at all times?

A. Because what is forbidden is at all times sinful; and ought never to be done, on any pretext whatsoever, Gen. 39:9.

Q35. What are the peculiar properties of the law of the Ten Commandments?

A. That it is perfect, Psalm 19:7; spiritual, Rom. 7:14; and exceedingly broad, or most extensive, Psalm 119:96.

Q36. What rule is to be observed for the right understanding of the perfection of the law?

A. "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 of every duty and to forbid the least degree of every sin, Matt. 5:21, to the end, James 2:10."58

Q37. What rule is to be observed for understanding the spirituality of the law?

A. That it reaches to the thoughts and motions of the heart, as well as to the words and actions of the life, Deut. 6:5.59

Q38. What rule is to be observed for the right understanding of the breadth or extent of the law?

A. That, as where a duty is commanded, the contrary sin is forbidden, Isaiah 57:13; and where a sin is forbidden, the contrary duty is commanded, Eph. 4:28; so, when any duty is commanded, all the causes and means of it are commanded also, Heb. 10:24, 25; and when any sin is forbidden, all occasions and temptations to it, are likewise forbidden, Gal. 5:26.60

Q1. Is every man under the direction and obligation of law?

A. Yes; man being a reasonable creature, is capable of, and fitted for government by law, which other creatures are not; and being an accountable creature to God, must needs be under a law; Romans 2:15. Which show the works of the law written in their hearts; their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another.

Q2. How could man be under a law before the law was given by Moses?

A. Before ever the law was given at Sinai, all the race of Adam had a law written in their hearts, namely, the light of reason, and dictates of natural conscience; Romans 2:14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves. And besides this, the church had the revealed will of God to direct them; 2 Peter 1:19, 20. We have also a more sure word of prophecy, whereunto you do well to take heed, as unto a light that shines in a dark place, until the day dawn, and the day star arise in your hearts. Knowing this first, that no prophecy of the scripture is of any private interpretation.

Q3. What is the meaning of the moral law?

A. It is not a law to direct and order our manners; but a law that binds universally and perpetually, as the ten commandments do those to whom they are promulged, and the light of nature does all others; Romans 2:14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves. Luke 16:17. It is easier for Heaven and earth to pass, than one tittle of the law to fail.

Q4. Why is it said to be summarily comprehended in the ten commandments?

A. Because much more is included in every command than is expressed, as our Savior shows in his exposition of it; Matthew 22:40. On these two commandments hang all the law and the prophets.

Q5. Does the moral law bind Christians under the gospel?

A. Yes, it does, as a rule to order their conduct by; James 2:8, 9, 10. If you fulfill the royal law according to the scripture, You shall love your neighbor as yourself; you do well: But if you have respect to persons, you commit sin, and are convinced of the law as transgressors; for whoever shall keep the whole law, and yet offend in one point, is guilty of all.

Q6. Is the moral law the same thing with the covenant of works, and imposed for the same end?

A. God never designed the law to be the way of man's justification since the fall; Galatians 3:21, 22. Is the law then against the promises of God? God forbid! for if there had been a law given which could have given life, truly righteousness would have been by the law; but the scripture has concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But it was promulged to convince man of sin; Romans 7:7. What shall we say then? Is the law sin? God forbid! Nay, I had not known sin, but by the law; for I had not known lust except the law had said, You shall not covet. And bring them to Christ; Galatians 3:24. Wherefore the law was our schoolmaster, to bring us unto Christ, that we might be justified by faith.

Q7. What is the first inference from hence?

A. Hence we learn the abominable nature of Popery. The Pope being that lawless one, who will not be bound by the laws of God himself; 2 Thessalonians 2:8. Then shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming; but assumes power to dispense with God's laws to others.

Q8. What is the second inference hence?

A. That man dies not as beasts die; which are under no moral law, and therefore capable of no sin; but must come to judgment after death; Ecclesiastes 3:21. Who knows the spirit of man that goes upward, and the spirit of the beast that goes downward to the earth? Hebrews 9:27. And as it is appointed unto men once to die, so after this the judgment.

Q9. What is the third inference hence?

A. That though the actions of men naturally considered are transient, yet their consequences and effects are permanent; an act is soon done, a word soon spoken, a thought soon thought; but when done, spoken, or thought, they are placed to account; Galatians 6:7, 8. Be not deceived, God is, not mocked; for whatever a man sows, that shall he also reap; for he who sows to the flesh, shall of the flesh reap corruption; but he who sows to the spirit, shall of the spirit reap life everlasting.

Q10. What is the fourth inference from hence?

A. That God will proceed with men by different rules in the day of judgment, according to the different laws they lived under in this world; Romans 2:12. For as many as have sinned without law shall also perish without law; and as many as have sinned in the law, shall be judged by the law.

Q11. What is the fifth inference from hence?

A. That those who have sinned against the clearest light, and best helps, will, if they die impenitent, be judged to the greatest misery; Matthew 11:23. And you, Capernaum, which are exalted unto Heaven, shall be brought down to Hell; for if the mighty works which have been done in you, had been done in Sodom, it would have remained until this day. Hebrews 2:3. How shall we escape if we neglect so great salvation.

Q12. What is the sixth inference from hence?

A. That we are to prize the moral law highly, as a rule of life; Psalm 119:105. Your word is a lamp unto my feet, and a light unto my path: So are we to bless God for the gospel dispensation, by which only we can attain to justification and salvation; Hebrews 12:22. But you are come to mount Zion, and unto the city of the living God, the heavenly Jerusalem, to an innumerable company of angels. Of love to God and Man

Q1. Was the moral law in force before the ten commandments were given?

A. Yes: For Abraham commanded his children to keep the way of the Lord, Gen. 18:19.

Q2. Was it at last summed up in these commandments?

A. Yes: For the law was given by Moses, John 1:17.

Q3. Was the law of the ten commandments given first to Israel?

A. Yes: He made known his ways unto Moses, his acts to the children of Israel, Ps. 103:7.

Q4. But are they binding to us now?

A. Yes: For Christ came not to destroy the law but to fulfil, Matt. 5:17.

Q5. Did God himself give these commandments?

A. Yes: From his right hand went a fiery law for them, Deut. 33:2.

Q6. Did God himself speak to them?

A. Yes: Thou camest down upon Mount Sinai, and speakest with them from heaven, Neh. 9:18.

Q7. Did he use the ministry of angels therein?

A. Yes: They received the law by the disposition of angels, Acts 7:58.

Q8. Did God himself write them?

A. Yes: He gave unto Moses two tables of testimony, tables of stone, written with the finger of God, Exod. 31:18.

Q9. Was the law given with much terror?

A. Yes: For it was given upon a mount that burned with fire, and with blackness, and darkness, and tempest, Heb. 12:18.

Q10. Was the sight terrible to Moses himself?

A. Yes: For he said, I exceedingly fear and quake, Heb. 12:21.

Q11. Did it strike an awe upon the people?

A. Yes: For they said, All that the Lord hath said will we do, and be obedient, Exod. 24:7.

Q12. And should not we be awed by the consideration of it?

A. Yes: Knowing the terror of the Lord, we persuade men, 2 Cor. 5:11.

Q13. Did the ten commandments include the whole moral law?

A. Yes: If thou wilt enter into life, keep these commandments, Matt. 19:17.