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tieighbours also; Rom. xii. 10, 15. Be kiadly affectioned one to another with brotherly love, in honour preferring one ano. ther. Rejoice with them that do rejoice, and weep with them
Q. 7. What is the first lio forbidden in this commandment ? • A. It directly and especially forbids all finful and inordinate desires and motions after other men's enjoyments; Col. iii. 5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetoofness, which is idolatry.
Q.8 What is the second fin forbidden in this commandmeni?
A. It forbids all cruelty and incompassionateness to others in Becessity, and keeping back from them that relief which is made theirs by God's command; Prov. xi. 24. There is that with-holdeth more than is meet, but it tendeth to poverty. Lev. xix. 9, 10. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither (hali thou gather the gleanings of thy hárvest. And thou shalt not glean thy vineyard, veither shalt thou gather every grape of thy vineyard : thou shalt leave them for the poor and the stranger : I am the Lord your God.
Q. 9. What is the third sin forbidden in this command. meat ?
A. It forbids the detaining of the hirelings wages, when it is due ; Hab. ii, 9, 10, 11. Wo to him that coveteth an evil covetousness to his house, that he may fer his eest on high, that he
may be delivered from the power of evil. Thou hast confulted shame to thy house, by cutting off many people, and hast finded against thy soul. For the one thall cry out of the wall, and the beam out of the timber shall answer it.
Q. 10. Wbat is the fourth sin forbidden in this commandment?
A. It forbids all in ward grudgings at, and envyings of the enjoyments of others, whether they be inward goods of the mind, or outward, belongiog to the body; 1 Cor. xiii. 14. Charity envieth pot, &c.
Q. 11. What is the mischief of covetoufuess ?
A. It distracts the heart in duties ; Ezek. xxxiii. 31. And they come upto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouihs they shew much love, bur their heart go. eth after their covetourness. Provokes the wrath of God; Isa.
lvü. 17. For the iniquity of his covetoufaels was I wroth, and fmote him, &c. And where it seigas, it becomes idolatry: Col. ii. 5. And covetoufaels, which is idolatry.
Q. 12. What is the first inference from hence ?
A. It calls all men to humiliation for the inordinacy of their affections towards the world, their difcontent with their own, and en vyings of others conditions.
e !3What is the second inference hence ?
A. As ever we would keep clear from this tin, let us make God our portion ; Pfalm xvi. 5, 6. The Lord is the portion of mine inheritance, and of my cupthou maiataideft my lot. And labour to get the foul-fatisfying comforts of his Spirit John iv. 14. But whosoever drinketh of the water that I shall give him, shall never thirst, &c. 2 Cor. vi. 16. As having do thing, and yet poffefling all things.
Q. 14. What is the last inference hence ?
A. It God has given us a sufficiency of the things of this life for our neceffity, let us be fatisfied, though we want orber things for our delighe; 1 Tim. vi. &. And having food and raiment, let us be therewith content. And relieve ourfelves by an expectation of thofe better thiogş laid up in heaven for US, if ave be believers ; James ii. S. Hath of God chosen the pool of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love bim.
Of keeping the Law. Ruelt, 82. TS any man able perfectly to keep the command
meats of God? A. No mere man fince the fall, is able in this life peryfe Elly to keep the commandments of God, but doth daily break them in thought, word, and deed.
Q. !. Wherein doth the perfect keeping of God's law con fift?
A. It coogists in the perfect and coplant conformity of the joternal and exterpal actions of heart and life, to every com maod of God; Gal. ii. 10. Çarfed is every one that continueth, pot in all things which are written in the book of the law to do them. Matth. xxii. 37, 38, 39. Jesus said unto him, Thou fhalt love the Lord thy God with all thy heart, apd with all thy foul, and with all thy mind. This is the first and great commandment. And the fecond is like unto it, Thou fhalt love thy acighbour as tbyfelf.
2. But if a mag commit no external act against the law,
may he not be said perfectly to keep it, although io mind or thought he should transgress?
A. No, for aa jaward motion of fin in the heart, that never breaks forth jato act, is a violation of the law, and brings the foul ueder the curfe of ie; Matth. V. 21, 22. Ye have heard that it was faid by them of old cime, Thou shalt pot kill : And whosoever shall kill, shall be jo daoger of the judgment. But I say wbto you, that whosoever is angry with his brother without a cause, thall be in danger of the judgment, &c. Apd ver. 27, 28. Ye have heard that it was faid by them of old time, Thou laakt got commit adultery. But I say unto you, that Whofoever lookech upon a woman to lift after her, hath commitood adultery with her already in his heart.
Re 3. May not a madi keep the law if he keep some of irs commnads, though he cannot keep every one of them puoctual. ly?
A. No, he cannot ; for the transgression of any Obc cotomand in the least degree, is a breach of all, and brings the çurse of the whole upou a man's foul; James ii. 10. For who. foover shall keep the whole law, and yet offend in one point, he is guilty of all.
R. 4. Was the law aever kept by any fioce it was made ?
A. Yes, Adam io his incocent state kept it; for he was made opright; Eodl. vii. 29. God made man upright, &c. And Chrift perfectly kept it; Matth. 1. 17. Thiok pot that I am come to destroy the law, or the prophets : I am not come to defleroy, but to fulfil,
Q. 5. What is the first reason why no mere man in this life;' can tulfil and keep the law of God perfectly?
A. It is because the law of God is perfeet, and the best of men io tbis life are imperteet; Plalm xix. 7. The law of the Lord is perfect, &c. Eccl. vii. 20. For there is not a just man upon earth, that doeth good, and (ionetb oor.
Q. 6. But may not men perfectly keep it when regenerate, and bord of God?
A. No; because even io the regcocrate there is a law of sin, which wars agaidst the law of God; Gal. v. 17. For the field Julteth against the Spirit, and the Spirit against the flesh, doc. Rom. vii. 22, 23. For 1 delight in the law of God after the joward man.
Bat I see another law in my members, warriog against the law of my mind, &c. And though they are said not to fio, i John iii. 9. Whosoever is born of God, doch dot com mit fio, &c. That is not to be taken absolutely, but comparagjgely, as they once did, and others fill do.
Q. 7. Bat did not Christ command the young man to keep the law ?
A. It is true, that Christ did put the young man upon thistask ; Matth. xix. 17. It thou wilt eo ter into life, keep the com. mandments. But it was not on a supposition that he was able to do it; but to convince him of the impossibility of justification that way.
Q. 8. But doth not the apostle say, that the righteousness of the law is fulfilled in believers ?
A. It is true that the apostle doth say so, Rom. viii. 4. but the meaning is not, that we fulfil it in our owo persoas, by our complete obedience to it; but it is fulfilled in us, by our union with Christ, who perfectly kept it; and the righteousness of the law, which is in Christ, becomes ours, by God's imputation of it to us; Rom. iv. 23, 24. Now it was not written for bis fake alone, that it was imputed to bim ; but for us also, to whom it shall be imputed, if we believe oo him that raised up Jesus our Lord from the dead.
Q. 9. What is the first inference from hence?
A. That justification by our own works is otterly impossible to the holiest of men; Gal. ii. 16. For by the works of the law shall no fleln be justified; Pfalm ciii. 3. If thou, Lord, shoulds mark iniquities; O Lord, who shall stand ?
Q. 10. What is the second inference from hence ?
A. Hence we learn what an iofioite mercy it is, that God fent Jesus Christ made under the law; Gal. iv. 4, 5. But when the fulloess of time was come, God sent forth bis Son, made of a woman, made under the law, uc. To do that for us we could never do for ourselves; Rom. viii. 3, 4. For what the law could not do, in that it was weak through the flesh, God seading his own Son in the likeness of sipful flesh, and for fio condemned. fin in the Aesh: that the righteousness of the law might be fulfilled in us; who walk not after the flesh, but after the Spirit.
Q. U. What is the third inference from hence ?
A. That the dreadiul curse must aceds lie on all unbelievers that are out of Chrilt; John iii. 36. He that believeth not the Son, mall cot see life ; but the wrath of God abideth on him. And seek their justification by the deeds of the law; Gal. ij. 10. For as many as are of the works of the law, are under the curse, &c.
Q. 12. What is the fourth inference from hence ?
A. That a deluge of fo and misery brake in upon the whole world by the fall of Adam, and all his posterity being by him
picaged under both ; Rom. v. 12. Wherefore, as by one man fin entered into the world, and death by in : And so death pafsed upon all men, for that all have finned.
Q. 13. What is the fifth inference from hence ?
A. That the popish doctrines of merits, and works of supererogation, are false and groundless doctrines, fptinging out of the igaorance and pride of man's heart.
Q. 14. What is the last inference from hence ?
A. That all God's people should sigh under their unhappy necessity of fiociog; Rom. vii. 24. O wretched man that I am, who shall deliver me from the body of this death! And long to be with Christ in the perfect state ; Heb. xii. 23. And to the spirits of just men made perfect.
Of the inequality of Şin. Quest. 83. AR
R E all tranIgressions of the law equally hei.
nous ? A. Some fins in themselves, and by reason of several aggravations, are more heinous in the Night of God than others.
Q. 1. Wheoce ariseth the first difference of fin?
A. The first difference betwixt one fin and another, ariseth from the immediate object, against which the fin is committed ; on this account, fins immediately committed against God, are more heinous than fios immediately committed against man"; 1 Sam. i. 25. If one man fio against another, the judge shall judge bim : But if a man sin against the Lord, who shall ingreat for him ? And all fios of the first table are greater than those of the second : get there are crying fios against the second.
Q. 2. What is the first lin noted for 20 heinous lin?
A. The lio of murder is in scripture set down for ao heinous and crying fin in its own nature; Gen, iv. 10. The voice of thy brother's blood crieth unto me from the earth.
Q. 3. What other sin is noted for a crying fio ?
A. The sin of oppression is aoted in scripture for 'a crying fin ; Hab. ii. 11. For the lone shall cry out of the wall, and the beam out of the timber shall answer it. Especially the oppression of the widow and fatherless ; Exod. xxii. 22, 23. Ye shall pot afflict any widow, or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will Turely hear their cry:
Q. 4. What is reckoned in scripture an heinous sin agaiost the first table ?
A. The fio of atheism, or denying the being of God, is a son of the first magoitude; Job xxxi. 28. This also were an iniquity to be punished by the judge : for I Mould have denied