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Teighbours also; Rom. xii, 10, 15. Be kindly affectioned one to another with brotherly love, in honour preferring one ano. ther. Rejoice with them that do rejoice, and weep with them
hat is the fire cially forbid
.Q. . What is the first lin forbidden in this commandment ? . A. It directly and especially forbids all sinful and inordinate de fires and mocions after other men's enjoyments; Col. iii. 5. Mortify therefore your members which are upon the earth, fornicacion, uacleanness, inordinate affection, evil concupiscence, and covetousness, 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 shale thou gather the gleanings of thy hárvest. And thou shalt not glead thy vineyard, peither 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 fa forbidden in this command. meot?
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 oelt 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 lone shall cry out of the wall, and the beam out of the timber shall answer it. . ' · Q. 10. What is the fourth fin forbidden in this commandment? · A. It forbids all inward grudgings at, and envyings of the enjoyments of others,' whether they be inward goods of the mind, or outward, belongiog to the body; ' i Cor. xiii. 14. Charity envieth pot, c.
Q U , What is the mischief of covetoufaels ?. . .: A. It distracts the heart in duties ; Ezek. xxxiij. 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 (hew much love, bur their heart go. eth after their covetoufaels. Provokes the wrath of God; Isa.
lvä. 17. For the iniquity of his covetou faess was I wroth, anak fmote him, &c. And where it reigas, it becomes idolatry: Col. iii. 5. Aod covetousness, 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 discontent with their own, apd envyings of others coaditiops.
13. What is the second inference hence? A. As ever we would keep clear from this lin, ler us make God our portion; Pfalmo xvi. 5. 6. The Lord is the portion of mine saheritance, and of my cup: thou maiataiaeft my lot. And labour to get the soul-fatisfying comforts of his Spirit John iv. 14. But whosoever drinketh of the water ebar I Mall give him, shall never thirst, c. 2 Cor. vi. 10. As having do: thing, and yet poslefling 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 satisfied, though we want aber things for our delighe; 1 Tim. yi. &. And having food and raiment, let us be therewith content. And relieve ourfelves by an expectation of chofe better thiogs laid up ia heaven for us, if we be believers ; James i. 5. Hath pot God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him.
Of keeping the Law. Ruet, 82. TS any man able perfectly to keep the command
I meats of God? A. No mere man lince the fall, is able in this life perfectly 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, fist ?
A. It cooGifts in the perfect and gopftant conformity of the jorernal and external actions of heart and life, to every com paod of God; Gal. ii. 10. Çurfed is every one that continueth, pot in all thiogs which are written in the book of the law to do them. Marth. xxii. 37, 38, 39. Jesus said voto him, Thou fhalt love the Lord thy God with all thy heart, and with all thy foul, aod with all thy mind. This is the first and great compandment. And the second is like unto it, Thou fhalt love thy neighbour as thyself.
Q: 2. But if a mao commit no external act agaialt the law
way he got be said perfectly to keep it, although io miod or
A. No; for aa jaward motion of fin in the heart, that dever breaks forth into act, is a violation of the law, and brings the foul noder the curse of ic; Matth. v. 21, 22. Ye have heard that it was said by them of old cime, Thou shalt pot kill : And whosoever shall kill, shall be in danger of the judgment. ' Bar I lay unto you, that whosoever is angry with his brother without a cause, Thall be in danger of the judgment, c. Aod ver. 17, 28. Ye have heard that it was said by them of old time,
Thou Naal not commit adultery. But I say voto you, that whosoever lookech upon a woman to lift after her, hath commitrod adulttry with her already in his heart.
Q 3. May got a mad keep the law if he keep some of irs commands, though he cannot kecp every one of them puoctual. ly?
A. No, he cannot ; for the transgression of apy OBC command in the least degree, is a breacb of all, and brings the çurse of the whole upon a man's foul; James ii, 10. For who. fóover shall keep the whole law, and yet offend in one point, he is guilty of all.
Q. 4. Was the law aever kept by any fioce it was made ?
A. Yes, Adam io his innocent state kept it ; for he was made opright; Eccl. vii. 29. God made man upright, &c. And Chrift perfectly keps it ; Matth. v. 17 Thiok pot that I am come to destroy the law, or the prophets : I am not come to dellroy, but to fulfile
Q. 5. What is the first reason why no mere man in this life can tulfil and keep the law of God perfectly?
Ą. It is because the law of God is perfe&t, and the best of men io this life are impertect; 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 (ione tb qot.
Q. 6. But may not men perfectly keep it when regenerate, and born of God?
A. No; because even io the regcocrate there is a law of fin, wbich wars against the law of God; Gal. v. 17. For the fiel Justeth against the Spirit, and the Spirit against the feth, Loc. 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 a.. gainst the law of my mind, &c. And though they are said aot 'to sio, i John iii. 9. Whosoever is born of God, doch dot com · fait fin, br. That is not to be taken absolutely, but comparaqjgely, as they once did, and others fill do."
2.7. But 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 enter 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 own persons, 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 his fake alone, that it was imputed to him ; but for us also, to whom it shall be imputed, if we believe op him that raised up Jefus our Lord from the dead. I
Q. 9. What is the firft inference from hence ?
A. That justification by our own works is utterly impossible to the holiest of men; Gal. ii. 16. For by the works of the law shall no fleín be justified; Pfalm ciii. 3. If thou, Lord, shouldst 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 feot Jesus Christ made under the law; Gal. iv. 4, 5. But when the fulloess of time was come, God sept forth his Son, made of a woman, made under the law, ec. To do that for us we could never do for ourfelves; Rom. viii. 3, 4. For what the law could oot do, in that it was weak through the flesh, God feod. iog his owo Son in the likeness of sinful felh, and for fio con. demned. fio in the flesh: 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 dreadíul curse must needs lie on all unbelievers that are out of Christ; John iji. 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. iii. 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 sio and misery brake in upon the whole world by the fall of Adam, and all his posterity being by him
pigaged vader both; Rom. v. 12. Wherefore, as by one man so entered into the world, and death by lin : Aod fo death paffed upon all men, for that all have lioned.
Q. 13. What is the fifth inference from hence ?
A. That the popish doctrioes of merits, and works of supererogation, are false and groundless doctrines, springing out of the igaorance and pride of man's heart.
Q. 14. What is the last inference from hcoce ? .
A. That all God's people should figh 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 fpirits of just men made perfect.
of the inequality of Şin. Quest. 83. ARE all tranIgressions of the law equally hei.
11 nous ? A. Some fins in themselves, and by reason of several aggravations, are more heinous in the fight of God than others.
Q. 1. Whence arifeth the first difference of sin ? .
A. The first difference betwixt one sin and another, ariseth from the immediate object, agaiort which the sio is committed ; on this account, fios immediately committed agaiost God, are more heinous than fios immediately committed agaiost man"; 1 Sam. ï. 25. If one man fio agaiost another, the judge shall judge him : But if a man sin against the Lord, who shall ingreat for him ? And all lios of the first table are greater than' those of the second: yet there are crying fios against the second.
Q. 2. What is the first fin gored for an heinous lin? .
A. The sia of murder is in scripture set down for an heinous and crying fio in its own nature ; Gen, iv. 10. The voice of thy brother's blood crieth unto me from the earth.
e. 3. What other sin is noted for a crying lia ?
A. The fin of oppression is aoted in scripture for a crying fio ; Hab. ii. 11. For the stone 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 Thall not 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 against the first table ?
A. The fin of atheism, or denying the being of God, is a son of the first magoitude; Job xxxi. 28. This also were an iniquiry to be punished by the judge : for I should have denied