CHAPTER XVIII.

THE SECOND TABLE OF THE LAW.

THE

HE sum of the last six commandments is by our
Lord given in these few words: "Thou shalt love

thy neighbour as thyself." Matt. xxii. 39. He says
of the second table of the law that "it is like unto
the first." It is like unto it in these things: that it
proceeds from the same divine authority; that in
order to the fulfilling of it, we must have genuine
love; that it is very comprehensive, involving many
duties; that it requires our utmost care and vigilance
to avoid transgression; that if we have a right spirit
towards God, we shall not practise wickedness to-
wards man; that the scope and aim of both are
purity; that he who requires holiness in the church
no less requires it "in the market, in the shop, at
home, abroad; not only in prayer but at the plough."
The law would have been an imperfect rule for the
government of human beings, existing in society, if
it had not as clearly taught us our duty to man
as our duty to God. Domat: "Man's first law
is the spirit of his religion.
This implies a
second law which obliges men to unity among them-
selves, and to the love of one another." It was particu-

larly necessary that we should have the second table, in order to avoid that fatal mistake made by many, that if we are strict in our conduct towards God, we may be lax in our demeanour towards

men.

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At the very beginning of a revelation of true religion, God would have us to understand that genuine piety will surely manifest itself towards those around us. And in all the Scriptures God hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah vi. 8. If men "keep the way of the Lord," they will be sure to do justice and judgment. Gen. xviii. 19. No possible devotion to prescribed forms of religious worship is ever pleasing to the Almighty, or can save a people from ruin, unless they learn "to seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.' Isa. i. 17. Indeed, when God would save a backslidden church from utter extinction, he says, "These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates: and let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.” Zech. viii. 16. In like manner does God instruct us by the pen of Paul. Rom. xiii. 8-10.

The second table contains six precepts, beginning with the fifth commandment, which points out the duties of our stations in society; the sixth commandment is a bulwark around human life; the seventh is God's protection to chastity and domestic peace; the eighth warns all evil doers against infractions of

rights of property; the ninth is God's law respecting the good name of man; and the tenth is the keystone to this arch of morals, covering every thing that involves the temporal good of our fellow

men.

We have an excellent help in the study of the second table. It is given us by our Lord himself. It is simple, easily remembered and easily applied to all the diversified cases that arise in intercourse between men: "Therefore all things whatsoever ye would that men should do unto you, do ye even so to them: for this is the law and the prophets." Matt. vii. 12. Another evangelist gives it in still fewer words. "As ye would that men should do to you, do ye also to them likewise." Luke vi. 31. There is no possible situation in which men can be placed in their dealings with each other, where, if the heart be honest, this rule will not furnish a sufficient guide to our conduct. True indeed, no man will rightly use even this plain maxim, unless he has learned the meaning of Paul, when he says, "Look not every man on his own things, but every man also on the things of others." Phil. ii. 4.

The second table of the law is well sustained by many parts of Scripture, in showing that the will of God is that man's earthly existence should be social and not secluded. The Author of our existence brings us into this world in a state of entire dependence on our fellow-creatures, and this dependence lasts longer in the case of man than of any other creature. Like dependence often recurs in old age. Nor can the perfection of man's nature in any sense be attained in absolute solitude. Hare: "Were we all

so many hermits, made to live each by himself, having no ties or dealings with other men, the first table of the law would perhaps have been sufficient ; as in that case, man would have owed no duties, except to God only. God, however, did not form men to live alone, but to live in society."

CHAPTER XIX.

THE FIFTH COMMANDMENT.

HONOUR THY FATHER AND THY MOTHER: THAT 1HY DAYS MAY BE LONG UPON THE LAND WHICH THE LORD THY GOD GIVETH THEÈ.

IN

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N Deut. v. 16, this commandment is given thus: "Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee." The substance of this command is also given in the opposite form in the chapter next succeeding that which contains the moral law. "He that curseth his father or his mother shall surely be put to death." Ex. xxi. 17. Again: "Every one that curseth his father or his mother shall surely be put to death: he hath cursed his father or his mother; his blood shall be upon him." Levit. xx. him." Levit. xx. 9. Jesus Christ unites these two forms of the commandment, when he explains it and rescues it from the glosses of the scribes and Pharisees. Matt. xv. 4-6. The apostle thus refers to this commandment: "Honour thy father and mother; which is the first commandment with promise; that it may be well with thee, and thou mayest live. long on the earth." Eph. vi. 2, 3. When he says.