ANSW. The moral law is summarily comprehended in the Ten
commandments, which were delivered by the voice of God upon mount
Sinai, and written by him in two tables of stone, and are recorded
in the twentieth chapter of Exodus; the four first Commandments
containing our duty to God, and the other six our duty to man.
Having considered the moral law, as written on the heart of man at
first, and the knowledge thereof, in some degree attainable by all who
exercise their reasoning powers: We are in this, and some following
answers, led to consider that epitome, or abstract thereof, that was
given to the Israelites by the voice of God upon mount Sinai, which is
contained in the Ten Commandments.
But since we are considering this instance of divine condescension to
them, it may not be reckoned altogether foreign to our present design,
for us to give some brief account of those other laws which God gave,
together with the moral law; most of which were communicated from mount
Sinai: And therefore we may observe, that together with the moral law,
there were several forensic or judicial laws given by God for the
government of the people of Israel, which more especially respected
their civil rights. And there were other laws which had a more immediate
subserviency to their attaining the knowledge of those things which
related to the way of salvation by the promised Messiah, which are more
fully revealed in the gospel: And this is what we call the ceremonial
law. Both these are to be considered before we come to speak concerning
the moral law, as summarily comprehended in the Ten Commandments.
I. Concerning the judicial law. It cannot be supposed that so great a
people, so much interested in the care of God, to whom he condescended
to be their king, should be without a body of laws for their government:
Accordingly there were some given them by him, which were founded in,
and agreeable to the law of nature and nations; which all well-governed
states observe unto this day, viz. that murder should be punished with
death; theft with restitution, or some other punishment that may best
tend to deter from it. Moreover, besides these, there were other
judicial laws given to Israel, which had a more immediate tendency to
promote their civil welfare, as a nation distinguished from all others
in the world; which laws expired when their civil policy was extinct.
And these were,
1. Such as tended to prevent the alienation of inheritances from the
respective families to which they were at first given. Accordingly God
commanded, that if a man died without children, his brother should marry
his widow to raise up seed to him, to inherit his estate and name, Deut.
xxv. 5, 6. Matt, xxii. 24.
2. If an Israelite was waxen poor, and obliged to sell his land, for the
payment of his debts; the purchaser was to admit any of his family to
redeem it; or, if they could not, he was, nevertheless, to restore the
land at the _year of Jubilee_, which was every _fiftieth_ year, Levit.
xxv. 11, 12, 13, 25, 26, 27.
3. If an Hebrew servant was sold for the payment of debts, which he
could not otherwise discharge; his master was obliged to release him
after six years service, Exod. xxi. 2. But if the servant chose to stay
with his master longer than that time, out of the love he bore to him;
then he was to have his ear bored, as a token that he should serve him,
without being subject to the aforesaid laws, which made provision for
his discharge after a certain number of years, ver. 5, 6.
4. The land was to lie untilled, and the vine-yards and olive-yards were
to be free for every one to come and eat of the fruit thereof every
_seventh_ year; designed more especially for the relief of the poor,
amongst them, who had no distinct inheritance of their own, chap. xxiii.
10.
5. They were prohibited from taking usury of an Israelite, though they
might of a stranger. The reason of which law might be, either that they
might exercise brotherly kindness and charity to one another, in which
sense the law is in force to this day; especially when the poor borrow
money to supply themselves with necessary food, in which case it is now
unlawful to take usury. Or else it is to be considered, that the
Israelites lived upon their farms or cattle, by which they seldom got
more than what was a necessary provision for their families. And
therefore the paying usury whenever they were necessitated to borrow
money, would have procured their ruin in the end. Therefore they were
not to take usury of an Israelite, but of a stranger they might; because
they enriched themselves by merchandise, and were gainers in a way of
trade, by what they borrowed.
6. All the males were to come up to Jerusalem, to appear before God, and
perform public worship in the temple three times a year, viz. at the
solemn festivals; the passover, pentecost, and the feast of tabernacles,
Deut. xvi. 16, 17.
7. Six cities of refuge were appointed for those to fly to, for
protection, who killed any one by accident. Though a near kinsman, as an
avenger of blood might kill the man-slayer before he came to one of
these cities. The design of which law was to induce them to take care
that none might lose their lives through inadvertency. And there was
provision made in these cities for the man-slayer to dwell safely;
whereby a just difference was put between such an one, and a wilful
murderer, Numb. xxxv. 15, 26, 27. Thus concerning the judicial laws.
II. We now proceed to consider the ceremonial laws that were given them,
the end whereof was to lead them into the knowledge of Christ, and the
way of salvation by him, then to come, Heb. x. 1. Gal. iii. 24, 25.
These may be considered under six heads, which we shall speak briefly
to;
[1.] It was ordained, that all their males should be circumcised. This
was designed to be a visible mark put on the church, whom God had set
apart for himself, that hereby they might be distinguished from the
world: But the principal design hereof was, that it might be a sign or
seal of the blessings of the covenant of grace, in which God promised
that he would be _a God to them_; and they were hereby to own themselves
as his people, Gen. xvii. 7, 10.
[2.] There were various ways whereby persons were reckoned unclean, and
ordinances appointed for their cleansing. They were rendered unclean, by
eating those birds, beasts, fishes, and creeping things, which God had
pronounced unclean, and not designed for food, Lev. xi. Moreover, they
were polluted by touching the dead bodies of such unclean birds, beasts,
fishes, or creeping things, ver. 31. Again, some diseases, incident to
the bodies of men, which were more than ordinarily noisome, rendered
them unclean, as the issue, leprosy, _&c._ Lev. xv. 2, _& seq._ and ch.
xiii. and the clothes they wore, the houses they lived in, the beds on
which they lay, their ovens and the vessels used in eating or drinking,
were, on several accounts, deemed unclean, and accordingly were either
to be cleansed or destroyed; otherwise the owners thereof would be
polluted hereby[203].
This law was designed to signify how odious and abominable sin, which is
a moral pollution, is, in God’s account, who is _of purer eyes than to
behold iniquity_, Hab. i. 13. We might also observe; that there are
various ordinances appointed for their cleansing, in order to which,
several sacrifices were to be offered, and divers washings with water,
Lev. xiii—15. The former of these signified the way of our being
delivered from sin by the blood of Christ, as the procuring cause of
forgiveness, Heb. ix. 13, 14. Eph. i. 7. the latter, our being cleansed
from sin by the internal, powerful influences of the Holy Spirit, in
regeneration and sanctification, Ezek. xxxvi. 25-27. Heb. x. 22. Tit.
iii. 5, 6.
[3.] There were holy places, such as the tabernacle and temple, with the
vessels and ornaments thereof. The tabernacle was erected according to
the pattern which God shewed to Moses in the mount, Exod. xxv. 40. and
was so framed, that it might be taken to pieces, and removed from place
to place, as often as the host of Israel changed their station in the
wilderness: And accordingly there were Levites appointed to take it down
and set it up; and also waggons with oxen, to carry it, excepting those
parts of it which belonged to the holiest of all, which were to be
carried on their shoulders, Numb. vii. 6.
The temple was that fixed place appointed for public worship at
Jerusalem; first built by Solomon, and afterwards rebuilt by Zerubbabel.
And both this and the tabernacle signified, that God would dwell in the
midst of his people, and accept of that solemn and instituted worship
that was to be performed by his church, in all ages. This was designed
to be a type of the incarnation of the Son of God, who is styled
_Emmanuel, God with us_; and in allusion hereunto, he calls his body _a
temple_, John ii. 19.
Moreover, the courts of this tabernacle and temple, and the ministry
performed therein, had each their respective signification annexed to
them. That, in which the priests came daily to minister, wherein gifts
and sacrifices were offered, prefigured Christ’s offering himself a
sacrifice upon earth, for the sins of his people. And the inner court,
which was the holiest of all, into which none but the high-priest was to
enter, and that with blood and incense, signified Christ’s _entering
into heaven, to appear in the presence of God for us_, Heb. ix. 24.
As for the vessels of the tabernacle and temple, these were either such
as were in the first court, which is also called _the sanctuary; in
which was the candlestick, the table, and the shew-bread_, Lev. xxiv.
2-7. Heb. ix. 2. the laver and the altar, Exod. xxx. 18. all which were
designed for types. The candlestick signified the church, and the
preaching the gospel therein; whereby light is held forth to the world,
Rev. i. 20. Matt. v. 14. The shew-bread set up, signified the communion
which the members of the church have with Christ, and with one another,
1 Cor. x. 17. as he styles himself, the _bread of life_, or, _the bread
of God, which cometh down from heaven, and giveth life unto the world_,
John vi. 33. The laver signified, that when we draw nigh to God, our
persons and services ought to be pure and holy; to which the apostle
alludes, when he says, _Let us draw near with a true heart, in full
assurance of faith, having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water_, Heb. x. 22. The altar, which was
holy, and sanctified the gift that the high-priest offered thereon,
Matt, xxiii. 19. so that _every thing that touched it was holy_, Exod.
xxix. 37. this signified, that the divine nature of Christ added an
infinite worth to what he did in the human; in which he offered himself
a sacrifice to God. These were the vessels in the outer court.
The vessels in the inward court, or holiest of all _in which were the
golden censer, the ark of the covenant, and the Cherubims of glory
shadowing the mercy seat_, Heb. ix. 3-5. were a symbol and type of God’s
special presence with his people, which is their glory; or of the Son of
God’s dwelling with us, in our nature. The mercy-seat, which was placed
over it, signified that the mercy of God was displayed to sinners,
through Christ. The cherubims of glory with their wings spread,
overshadowing and looking down upon the mercy-seat, signified that the
angels behold and admire the stupendous work of redemption, 1 Pet. i.
12. The altar of incense, and the golden censer, were types of the
intercession of Christ for his people; and its fragrancy typified the
acceptableness thereof in the sight of God.
There were, besides these, three more things in the holiest of all,
which are particularly mentioned, viz. the _pot of manna_, which was
miraculously preserved from corruption throughout their generations, as
a memorial of the bread which God had fed them with in the wilderness,
and a type of Christ, the bread of life, who was to come down from
heaven, John vi. 48-50. There was also Aaron’s rod, which was preserved
in memory of the wonders that were wrought by it in Egypt, at the Red
Sea, and in the wilderness: And it is said to have _blossomed and
yielded almonds_, Numb. xvii. 8. which seemed to typify the flourishing
state of the gospel; which is called, _The rod of God’s strength_, Psal.
cx. 2. Moreover, the two tables of the law were put into the ark,
whereby the exceeding holiness of it was signified; and also that the
law should be fulfilled and magnified by Christ, when he came to dwell
among us. Thus we have given a brief account of the holy vessels of the
temple and tabernacle.
We might also have added, that there were various ornaments thereof;
they were adorned with silver, gold, and precious stones, carved, and
curious needle-work; which rendered them exceeding rich and beautiful.
The temple in particular, was the wonder of the world, far surpassing
all other buildings, either before or since, Exod. xxv. 3-7. 1 Chron.
xxix. 2-5. And this may be supposed to shadow forth the spiritual beauty
and glory of the gospel-church, and of the heavenly state, in which it
shall be brought to its utmost perfection, Rev. xxi. 11-23. Thus
concerning those holy places, which were immediately designed for
worship.
There were other holy places, such as the land of Canaan, which was
styled the _Holy land_, and the inhabitants thereof a holy nation, or
_the people of his holiness_, Isa. lxiii. 18. And as this was a place
where God gave them rest, and a settlement, after forty years travel in
the wilderness, it was a type of that rest which the church was to
expect from Christ under the gospel, Isa. xi. 10. Heb. iv. 9. Moreover,
Jerusalem was an holy city, Nehem. xi. 1. Matt. iv. 5. because thither
the tribes went up to worship, Psal. cxxii. 4. and God was present with
them there, Ezek. xxxvii. 27, 28.
[4.] There were other laws that respected those whom God had appointed
to be ministers in holy things. These were the Priests and Levites, who
were to assist them in some parts of their office; but especially the
high-priest, who was the chief or head of them all, who is considered as
an eminent type of Christ’s Priestly office in several respects, Heb. v.
1-5. And there were various ceremonies instituted, which were observed
in their consecration of them; particularly they were to be washed with
water, Exod. xxix. 4. which was a rite used in the consecration of
persons and things; and signified, that they who ministred in holy
things, should be holy in their conversation. Moreover, there were
several garments to be made and put on them, which are styled _holy_,
and designed _for glory and for beauty_, chap. xxviii. 2, _& seq._ These
signified the dignity and holiness of Christ’s priesthood. And
particularly the breast-plate, which was only worn by the high-priest,
adorned with precious stones, on which the names of the children of
Israel were engraven, with which he was to go into the holy of holies.
This signified the concern of Christ’s people in the execution of his
Priestly office, and his representing them when appearing in the
presence of God for them. Again, they were anointed with the precious
ointment, compounded for that purpose, chap. xxx. 25, 30. whereby they
were set apart, or consecrated to minister in the priest’s office, and
were types of Christ; upon which account he is said to be _anointed with
the oil of gladness above his fellows_, Psal. xlv. 7.
[5.] There were other laws respecting the temple-service, or the gifts
and sacrifices that were to be offered there. There were many gifts
presented or devoted to God; some of which were not designed for
sacrifice, but to testify their acknowledgment of God’s right to all we
are and have; and among these, the first ripe fruits were offered, or
presented, as gifts to him, Exod. xxix. 29. As for those things that
were designed for sacrifice, these were offered, and their blood poured
forth on the altar; which signified the expiation of sin by the blood of
Jesus, Heb. ix. 22, 23, 26. And that part of the high-priest’s office,
which respected his carrying the blood with the incense, into the
holiest of all, was a type of Christ’s _entering into heaven, there to
appear in the presence of God_ for his people, chap. ix. 24.
[6.] There were other laws that respected the holy times or festivals,
appointed for solemn worship. Some of these were monthly, as the new
moons; others annual, as the passover; which was not only a sign
memorizing their having been formerly delivered from the sword of the
destroying angel, when he slew the first-born of Egypt; but it typified
our deliverance from the stroke of vindictive justice, on which account
Christ is called _our passover_, 1 Cor. v. 7. There was also the feast
of harvest, in which the first-fruits were presented to God as an
acknowledgment that he has a right to the best of our time and service.
There was also the feast of tabernacles; which not only called to
remembrance their dwelling in tents in the wilderness, but was an
acknowledgment that we are strangers and sojourners upon earth; and was
also a type of Christ, who was expected to come and pitch his tabernacle
among us in his incarnation. There are many other laws, both judicial
and ceremonial, that I might have mentioned; but since these things are
only spoken of occasionally, as being imparted by God to Israel, by the
hand of Moses, from mount Sinai, at the same time, or soon after, the
Ten Commandments were given, Deut. iv. 12, 13. we shall add no more
concerning them, but proceed,
To consider what is particularly mentioned in this answer, concerning
God’s giving this abstract of the moral law contained in them, which
were first delivered by a voice; in which respect God is said to have
_talked with them face to face_, chap. v. 4. but at the same time there
were many ensigns of terrible majesty attending the delivery of this
law; the _mountain burned with fire_, Exod. xix. 18. There were
_lightnings, thunderings, and earthquakes, and the sound of a trumpet,
that waxed louder and louder; which made the people, and Moses himself,
exceedingly tremble_, Exod. xx. 18. Heb. xii. 18, 19. and there was the
ministry of angels who performed that part of the work which they were
employed in on this solemn occasion. This is described in a majestic
style, becoming the subject insisted on, when it is said, _The Lord came
from Sinai, and rose up from Seir unto them; he shined forth from mount
Paran, and he came with ten thousands of saints; from his right hand
went a fiery law_, Deut. xxxiii. 2. Their ministry might probably
consist in their forming the thunder, lightnings, and tempest.
Nevertheless, the law was not originally from them, but given
immediately by God. And the design of its being given in such an awful
and majestic way was, that God might hereby set forth his greatness, and
fill them with a reverential fear of him; and to intimate, that if they
did not yield obedience to him, they were to expect nothing else but to
be consumed by the fire of his jealousy. However, it was not an
intimation that he designed to destroy, but to prove them; as it is
said, that _his fear might be before their faces, that they should not
sin_, Exod. xx. 20. That which we may farther observe is, that after God
had delivered the Ten Commandments by words; he wrote them with his own
finger, on two tables of stone; in which the moral law is summarily
comprehended; which is particularly explained in several following
answers.
Footnote 203:
_See a particular account hereof in Lev. xi 15. Chapters._
Quest. XCIC.
QUEST. XCIX. _What rules are to be observed for the right
understanding of the Ten Commandments?_
ANSW. For the right understanding of the Ten Commandments, these
rules are to be observed,
I. That the law is perfect, and bindeth every one to full conformity
in the whole man unto the righteousness thereof, and unto entire
obedience, for ever, so as to require the utmost perfection of every
duty, and to forbid the least decree of every sin.
This implies, that how unable soever we are to yield perfect obedience,
yet it does not cease to be a duty. And though some sins are smaller
than others, yet the least is contrary to the law of God; and therefore
not to be committed by us.
II. That it is spiritual, and so reacheth the understanding, will,
affections, and all other powers of the soul, as well as words,
works, and gestures.
This denotes that obedience ought to be performed in a spiritual manner.
God is to be worshipped with our spirits; without which, all external
modes of worship will avail nothing. Nevertheless, external worship is
to be performed and expressed by words, works, and gestures; which
supposes that our understandings are rightly informed, or that we do not
worship an unknown God, and that our wills express a readiness to obey
him out of choice, and without the least reluctancy; and our affections
must centre in him, as performing the duties incumbent on us, with the
utmost delight and pleasure.
III. That, one and the same thing, in divers respects, is required
or forbidden, in several commandments.
Thus covetousness is forbidden in the Tenth Commandment. Nevertheless,
as hereby the world is loved more than God, it is a breach of the first
Commandment, and as such is styled _idolatry_, Col. iii. 5.
IV. That, as, where a duty is commanded, the contrary sin is
forbidden, and where a sin is forbidden, the contrary duty is
commanded. So, where a promise is annexed, the contrary threatening
is included; and where a threatening is annexed, the contrary
promise is included.
Thus the fifth Commandment requires us to honour our superiors;
therefore it forbids our reproaching or doing any thing dishonourable or
injurious to them, Matt. xv. 4. The eight Commandment forbids stealing;
and it also requires the contrary duty, namely, that we should labour
for a competent maintenance, that we may not be exposed to any
temptation thereunto. Thus it is said, _Let him that stole, steal no
more, but rather let him labour, working with his hands the thing which
is good, that he may have to give to him that needeth_, Eph. iv. 28.
Moreover, as there is a promise of long life annexed to the fifth
Commandment, this includes the contrary threatening to those that break
it. Thus it is said, _The eye that mocketh at his father, and despiseth
to obey his mother, the ravens of the valley shall pick it out, and the
young eagles shall eat it_, Prov. xxx. 17. And on the other hand,
whatever threatening is annexed to any commandment, the contrary promise
is included, and belongs to those that repent of, or abhor, and turn
from the sin therein forbidden. Thus it is said, _At what instant I
speak concerning a nation, and concerning a kingdom, to pluck up and to
pull down, and to destroy it. If that nation against whom I have
pronounced turn from their evil, I will repent of the evil that I
thought to do unto them_, Jer. xviii. 7, 8.
V. That 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.
Thus sin is, under no pretence to be committed. Accordingly Moses, when
he was in a prosperous condition in Pharaoh’s court, though he might
have pretended, that his greatness, and the advantages which Israel
might have expected from it, might have been an excuse for his
continuing to enjoy the pleasures of sin there. Nevertheless, he was
sensible that this would not exempt him from guilt; therefore _he
forsook Egypt, and chose rather to suffer affliction with the people of
God, than to enjoy the pleasures of sin_, Heb. xi. 25. Again, what God
commands is always a duty; so that there is no season of life in which
it ceases to be so: as for instance, praying, reading, hearing the word,
&c. Nevertheless these duties are not actually to be engaged in every
moment of our lives. It is always our duty to visit the sick, comfort
the afflicted, defend the oppressed; but such objects do not always
present themselves to us, so as to render it our duty at all times.
VI. That, under one sin or duty, all of the same kind are forbidden
or commanded, together with all the causes, means, occasions, and
appearances thereof, and provocations thereunto.
Thus, according to the fourth Commandment, it is our duty to sanctify
the Sabbath, and consequently to avoid every thing that may be a means
or occasion of our breach of it. In the sixth Commandment murder is
forbidden; so is likewise all sinful passion or anger with our brethren
without a cause, Matt. v. 22. And in the seventh, adultery is forbidden;
so is also _looking on a woman to lust after her_, Matt. v. 28. And as
we are obliged to _abstain_ from every sin forbidden, so _from all
appearance of evil_, 1 Thes. v. 22. or what may be an occasion of it.
Thus _fathers_ are _not to provoke their children to wrath_, Eph. vi. 4.
and according to the moral reason of the command, we are not to provoke
any one to wrath, or do that which may excite their corruptions.
VII. That, 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.
Not to endeavour to prevent sin in others, is, in effect, to commit it
ourselves. Thus Eli contracted the guilt of his sons crimes, by not
endeavouring to prevent them. And persons are said to _hate their
brethren in their hearts_ who _do not rebuke them, but suffer sin upon
them_, Lev. xix. 17. And Abraham is commended in that he _should command
his household after him, that they should keep the way of the Lord_,
Gen. xviii. 19. From hence it follows, that it is a duty for parents to
instruct their children in the ways of God, Deut. vi. 6, 7.
VIII. That, in what is commanded to others, we are bound according
to our places and callings, to be helpful to them, and to take heed
of partaking with others in what is forbidden them.
That we are to be helpful to others, in that which is their duty,
appears, from our obligation to endeavour that God may be glorified.
Therefore we are, to our utmost, to promote their faith and joy in
Christ. Thus the apostle says, _We are helpers of your joy_, 2 Cor. i.
24. And, on the other hand, we ought to take care that we do not partake
with others in their sin. Thus the Psalmist says, _When thou sawest a
thief, then thou consentedst with him, and hast been partaker with
adulterers_, Psal. l. 18.
Quest. C., CI., CII.
QUEST. C. _What special things are we to consider in the Ten
Commandments?_
ANSW. We are to consider in the Ten Commandments, the preface, the
substance of the Commandments themselves, and several reasons
annexed to some of them, the more to inforce them.