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Chrift, Acts xx. 24. But none of these Things move me, neither count I my Life dear unto myself, so that I may finish my Course with Joy, Phil. iii. 8, 9. I count all Things but Loss for the excellency of the Knowledge of Chrif Jesus my Lord.

Q. 5. What is the fourth Property of supreme Love?

A. It centers the Soul in God as its only Rest, Psal. cxvi. 7. Return unto thy Reft, O any

Soul. And cannot be satisfied till it come to the full Enjoyment of him, 2 Thef. iii. 5. The Lord direct your Hearts into the Love of God, and patient waiting for Chrift.

Q. 6. Why must we love God with a supreme Love ?

A. Because fuch a Love only suits the tranfcenderit Excellency of God. Commands all we are and have for God, and is the only Love that will continue to the End, Ron. viii. 35. Who shall separate us from the Love of Chrif?

Q. 7. What is it to love our Neighbour as ourselves

A. It is the exact Obfervation and Practice of the golden Rule of Christ, Matt. vii. 12. Therefore all Things whatsoever ye would that Men kould do to jou, do ye even jo to them,, for this is the Law and the Prophets.

Q. 8. Are all Men to be loved alike, and with the same Degree of Love :

A. No; though we must love all Men with the Love of Benevolence; yet the Saints only with the Love of Com. } placency, Psal. xvi. 3. But to the Saints that are in the Earth, and to the excellent, in whom is all my Delight. 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 the Command

Christ hangs the whole Law upon these Two, Love to God, and our Neighbour, Mark xii. 30, 31. Thou shalt Love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Mind, and with all thy Strength. This is the first Commandment. And the second is like, namely; this, thou shalt love thy Neighbour as thyself; there is none other commandment greater than these. And the Apostle reduces these

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Two into One, Gal. v. 14. For all the Law is fulfilled in one Word, even in this, Thou shalt loze. thy, Neighbaur, 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 is our Schoolmaster 10 bring us to Chrif, Gal. iii. 24. Q. 11. What is the third Inference from hence ?

A. It discovers the Excellency and Perfection of the Law of God, Psal. xix. 7. The Law of the Lord is perfect, converting the Soul. And that we are highly to honour and magnity 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 must give it up by self-denial, when it comes in Competition with his fupreme Love to God, Luke xiv. 26. If any Man come to me, and bate

, not his Farber, and Nether, Wife, and Children, and Brethren, and Sisters, yea, and his own Life also, he cannot be my Disciple, i. e, love them leis

than me.

Of the Preface to the Commandments.

Quest

. 43. W mandments ?

and 44:

HAT is the Preface to the Ten Com

mandments ? 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 Houfe of Bondage

What doth the Preface to the Ten Commandments teach

us?

A. The Preface to the Ten Commandments teacheth us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments..

Q. 1, Why doth God use Arguments and u Inducements to win Men to the Obedience of his Laws?

A. Because he loves to work on Man as a rational Creature, according to the Principles of his Nature, Hof. xi. 4. I drew them with Cards af a Man, with Bands of Love. And because he deligbts_iņ none but .free and chearful. Obediences:

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Psal. cx. 3. Thy People shall be willing in the Day of thy Power.

Q. 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. Jam. iv. 12. There is one Law-giver, who is able to save and to destroy.

Q. 3. What is the second Argament to Obedience ?

A. Our Propriety in God by Covenant [I am the Lord thy God] This obligeth to Obedience, and aggravateth Difobedience, Psal. 1.7. Hear, O my People, and I will speak; o Ifrael, and I will teftify against thee; I am God, even thy God, Hof. ix. 1. Thou has gone a Whoring from thy God.

Q. 4. What is the third Argument unto Obedience !

A. The Benefits of Redemption that they receive from God.' Benefits persuade to Duty; and the Goodness of God leads to Repentance, Rom. ii. 4.

Q. 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, fo it is an Argument to us, and an Argument from the less to the

greater ; fo it obligeth us more than them, Luke i. 74, 75. That be would grant unto us, that we being delivered out of the Hand of our Enemies, might serve him without Fear, in Holiness 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. Our Deliverance is not from Egypt, but from Hell. Who hath delivered us from the Power of Darkness, and hath translated us into the Kingdom of his dear Son, Col. i. 13. And our Persons are bought by the Redeemer to glorify God. i Cor. vi. 19. What, know ye not that your Body is the Temple of the Holy Ghost, which is in you; for ye are bought with a Price; wherefore glorify God in your Body, and in your Spirits which are God's.

Q. 7. Is it not mercenary to serve God upon the Account of Benefits received, or to be received ?

A. He that makes religious Duties Mediums to attain carnal Advantages only, is of a worse than mercenary Spirit. i Hof. vii. 14 And they have not cried unto me with their Hearts,

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when they bowled upon their Beds; they assembled themselves for corn and wine, and they rebelled against me. But to be quickened by Mercy to Duty is not mercenary, but Evangelical. Hof. iii. 5. Tbey Jhall fear the Lord and his Goodness.

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

A. That great is the Condescention of God to Man, that he will use Arguments to induce him to Obedience, who might exact it only by his Sovereignty, and justly damn us for our Disobedience, 2 Cor. v. 20. Now then we are Embafadors for Chrift, as though God did befeech you by us, we pray jou in Christ's flead, be ye reconciled 10 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, Psal. cxvi. 1, 2. I love the Lord because he hath beard my Voice, and my Supplication ; 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 Sin, and the forer will be his Punishment, Amos iii. 1, 2. You only have I known of all the Families of the Earth; wherefore I will punish you for all your Iriquities.

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

A. That God's Expectations are greater, where his Merc'es and Favours have been fo, Isa. v. 4. What could have been done more to my Vineyard, that I have not done it? Wherefore when I looked that it should bring forth Grapes, brought it forth wild Grapes.

Q. 12. What is the latt 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 Obedi. ence, Exod. xvii. 14. And the Lord said unto Moses, Write this for a Memorial in a Book, and rehearse it in the Ears of Joshua, Pfal. ciii. 2, 3. Bless the Lord, O my Soul, forget not all bis Benefits.

Of

Of the First Commandment.

Quek. 45. WHA. "The Fira" Commandment is, thou

is the ?

A. The First Commandment is, thou shalt have none other Gods before me.

1. What is the firit 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 and Practice, Heb. xi. 6. He that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him, Psal. 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. 4. Hear, O Israel, The Lord our God is one Lord. And condemns Polytheism, or Plurality of Gods, 1 Cor. viii. 5, 6. For though there be that are called Gods, whether in Heaven or in Earth, as there be God's many, and 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 Omnipocence. Hence came their vain Imaginations, Rom. i. 21. Because that ruhen they knew God, they glorified him 7:00 as God, neither were thankful, but became vain in their Imagenations, and their foolis Heart was darkened. They thought the Presence and Power of God might reach one Place, and not another, 1 Kings xx. 23. And the Servants of the King of Alyria said unto him, Their Gods are Gods of the Hills, therefore they were stronger than ve ; but let us fight against them in the Plain, and surely ate Jhall be stronger than thez.

Q. 4. What were the first Creatures worshipped as Gods?

A. Probably the heavenly Bodies, Sun, Moon and Stars, because of their Splendor and Influences; these as Heralds, do proclaim God to the World, Psal. xix. 1, 2. The Heavens declare the Glory of God, and the Firmament fevet! bis handy Work. Day unto Day uttereth Specch, and Night unto

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