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eyes a vile person is contemned; but he honoureth them thal féar the Lord. And to such we must especially do good; Gal. vi. 10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the houshold of faith. . Q. 9. What is the first instruction from hence ?

A. Hence we learn the excellency of divine love. Moses expresses the whole duty of man in ten commandments : Christ hangs the whole law upon these two, love to God and our neighbour ; Mark xii. 30, 31. And thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: This is the first com, mandment. And the second is like, namely this, Thou shalt love thy neigbour as thyself: There is none other commandment greater than these. And the apostle reduces these two into one ; Gal. v. 14. For all the law is fulfilled in one word, even in this. Thou shalt love thy neighbour as thyself.

Q. 10. What is the second inference from hence?..

A. It convinces the holiest of men how far short they come in their obedience to the rule of duty, and therein the law was our school-master to bring us to Christ, Gal. iii. 24. i

Q. 11. What is the third inference from hence ?

A. It discovers the excellency and perfection of the law of God; Psalm xix. 7. The law of the Lord is perfect, converting the soul : And that we are highly to honour and maga nify it as a rule of duty, though we must utterly renounce it as the way of our justification.

Q. 12. What is the last inference from hence ?

A. That there is nothing too dear for a Christian in this world, but he muft give it up by felf-denial, when it comes in competition with his fupreme love to God; Luke xiv. 26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and fifters, yea, and his own life also, he cannot be my disciple; (i. e.) Love them less than me.

Of the Preface to the ten Commandments. Quest. 43. TX Hat is the preface to the ten commandments?

VV A. The preface to the ten commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Q. 44. What doth the preface to the ten commandments teach us?

A. The preface to the ten commandments teacheth us, this

because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.

Q: 1. Why doch God use arguments and inducements to win med to the obedience of his laws ?

A. Because he loves to work on man as a rational creature, åccording to the principles of his nåture; Hof. xi. 4. I drew them with cords of a man, with bands of love : Aud because he delights in none but free and chearful obedience; Plal. cx. 3. Thy people shall be willing in the day of thy power. .

. 2. What is the first argument in this preface A. It is the sovereignty of the Law-giver, [I am the Lord, ] which should awe the heart of every man to obedience; James iv. 12. There is one Law-giver, who is able to fave, and to deItroy.

3. What is the fecond argument to obedience ? A. Our propriety in God by covenant, [I am the Lord thy God ;] this obligeth to obedience, and aggravateth disobedieńce; Plalm 1. 7. Hear, O my people, and I will speak; o Itrael, and I will testify against thee : I am God, even thy God. Hosea ix, 1. For thou hast gone a whoriog from thy God.

Q. 4. What is the third argument upto obedience ?

A. The benefits of redemption that they receive from God. Benefits persuade to duty; and the goodness of God leadeth thee to repentance, Rom. ii. 4.

di 5. How can deliverance out of Egypt, be an argument to them that never were in Egypt? , A. As that deliverance was a type of our deliverance, so it is an argument to us, and an argument from the less to the greater; for it obligeth us more than them; Luke i. 74, 75. That he would grant unto us, that we being delivered out of ihë hands of our enemies, might serve him without fear, in hoc tiness and righteousness before him, all the days of our life.

Q. 6. What is that deliverance we have ? and how doth it oblige us to obedience?

A. Oor deliverance is not from Egypt, but from hell; Cola i. 13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. And our perfoos are bought by the Redeemer lo glorify God; I Corá vi. 19, 20. Whát, know ye not that your body is the temple of the Holy Ghost, which is in you? For ye are bought with a price : Therefore glorify God in your body, and in your spirit, which

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'Q. 7. Is it not mercepary to serve God upon the account of benefits received, or to be received ?

A. He that maketh religious duties mediums to attaio carnal, advantages only, is of a worse than mercenary spirit ; Hofea vii. 14. And they have not cried unto me with their hearts, when they howled upon their beds : They assemble themselves for corn and wine, and they rebel against me., Bat to be quickened by mercy to duty is not mercenary, but evangelical ; Hofea iii. s. They shall fear the Lord, and his goodness.

Q. 8. What is the first inference from hence ?

A. That great is the condescension of God to mao, that he will use arguments to induce him to obedience, who might exact it only by his sovereignty, and justly damo us for our dis. obedience; 2 Cor. V. 20. Now then we are ambassadors for Christ, as though God did beseech you by us : We pray you in Christ's stead, be ye reconciled to God. .

Q: 9. What is the second inference from hence ?

A. That the more mercy any receive from God, the more obligations are laid on them to obey him; Pfalm cxvi. 1, 2. I love the Lord, because he hath heard my voice, and my suppli. cations : Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.

Q. 10. What is the third inference from hence ?

A. The more mercies and favours any man fins against, the greater is that man's fin, and the forer will be his punishment ; Amos iii. 2. You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.

Q. 11. What is the fourth inference from hence ?

A. That God's expectations are greater, where his mercies and favours have been so; Isa. v. 4. What could have been done more to my vinegard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes.

Q. 12. What is the last inference from hence ?

A. That memorials of God's mercies are to be kept by us, to provoke us to constant and chearful duties of obedience ; Exod. xvii. 14. And the Lord said unto Mofes, write this for a memorial in a book, and rehearse it in the ears of Joshua. Psalm ciii. 2, 3. Bless the Lord, O my soul, and forget not all his benefits.

Of the first Commandment.
Quest. 45. TTT Hich is the first commandment ?

W A. The first commandment is, 7 hou faalt have no other gods before me.

Q. 1. What is the first duty enjoined in the first commandment?

A. It is to know and acknowledge the existence or being of God, and consequently condemns all atheism, both in judgment aod practice; Heb. xi. 6. For te that cometh to God, mult be. lieve that he is, and that he is a rewarder of them that diligently seek him. Psalm xiv. 1. The fool hath said in his heart, there is no God.

Q. 2. What is the second duty of the first commandment?

A. It requires all men to know and acknowledge the unity of God; Deut. vi. 14. Hear, o Ifrael, the Lord our God is one Lord. Aod condemas polytheism, or plurality of gods; i Cor. viii. 5, 6. For though there be that are called gods, whether io heaven or io earth (as there be gods many, aod lords many); but to us there is but one God.

Q. 3. Whence sprang the opinion of more gods than one at first in the world?

A. It sprang from ignorance of God's omnipresence and omnipotence. Hence came their vain imaginations; Rom. i. 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imagina. tions, and their foolish heart was darkened. They thought the presence and power of God might reach one place, and not aDother; 1 Kings xx. 23. And the servants of the king of Syria said unto him, Their gods are gods of the hills, therefore they were strooger than we; But let us fight agaiost them in the plain, and surely we shall be stronger than they.

Q. 4. What were the first creatures worshipped as gods ?

A. Probably the heavenly bodies, sun, moon, and stars, becaose of their splendor and influences. These, as heralds, do proclaim God to the world; Pfaim xix. 1, 2. The heaveos declare the glory of God; and the firmament (heweth his handywork : Day unto day uttereth speech, and night unto night Theweth koowledge. And there messengers of God were mir taken for God himself ; Job xxxi. 26, 27, 28. If I beheld the {wn when it shined, or the moon walking in brightness, aod my heart hath been secretly enriced, or my mouth hath kissed my hand; this also were an iniquity for I should have denied the God that is above.

Q. 5. What doth these words [before me] import?

A. It gotes 'God's perfect knowledge and abhorrence of all idolatry, or worshipping of another God, as what he cannot eodure to behold; Jer. xliv. 3, 4. Because of their wickedness


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which they have committed to provoke me to anger, in that they wept to burn incense to serve other gods whom they knew got, neither they, you, qor your fathers.' Howbeit, s fent unto you all my servants the prophets, rising early, and fending them, laying, Oh do do not this abominable thing that I hate.

. 6. Are none guiliy of this fin but heathenish idolaters ?

À. Yes; all that place their supreme love or trust in any crea. ture, make that creature their God; and io fcriptore are calSed idolaters, Col. iii. 5. And covetouspels, which is idolatry. Phil. iii. 19. Whose eod is destruction, whole god is their belly, and whose glory is in their shame, who mind earthly things.

Q. 7. How doth the idolatry forbidden in the first, differ from that forbidden in the second commandment?

A. The idolatry forbidden in the first commandment is a fie refpectiog the object of worship, when we set up any thing in the place of God, which by. Dature is not God; Gal. iv. 8. Howbeit, then when ye koew not God, ye did service onto them which by nature are no gods. But that against the second commandment is, when we pretend to worship the true God, but do it by such means, aod in such a mapoer as he hath not required, or hath forbidden; Exod. xxxij. 4. And he received them at their haods, and falbiobed it with a graviog tool, after he had made it a wolten calf; and they said, Thefe be thy gods, O Israel, which brought thee up out of the land of Egypt. .

Q. 8. What is the first inference from the first commandment?

Á. That it is a special, mercy to be brought forth in a land where the true God is known and worshipped; Psalm cxlvii. 20, He bath not dealt fo with any pation; and as for his judgments, they have not known them ; praise ye the Lord. . :

! 9. What is the second inference from the first commandment ?

A. That it is a great and dreadful fin to live without the worfhip of God in the world ; Eph. ii. 12. That at that time ye were without Christ, being aliens from the commonwealth of Ifrael, aod strangers from the covenants of promise, having no hope, and wiihour God in the world.' '

Q.10. What is the third inference from the first commandmeut ?.

A. That Christians must not comply with idolatrous and fuperstitious worship, when they are cast into idolatrous places, how great foever the danger be; Psalm xvi. 4. Their forrows shall be multiplied, that hasten after another god; their drink offerings of blood will I not offer, nor take up their name into my lips,

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