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Lord is our judge, the Lord is our Lawgiver, the Lord is our King, he will save us.
Q. 7. Have the People Liberty to compare the Laws of God and Men, and judge how they agree, or differ?
A. Yes, their Judgment of Discretion is both commanded; i Cor. X. 15. I speak as to wise Men, judge ye what I say. And commended, Acts xvii. 11. These were more noble than thofe in Thessalonica, in that they received the Word with all Readiness of Mind, and searched the Scriptures daily, whether those Things were fo.
Q. 8. What is the only Rule for our Obedience to God?
A. The Will of God revealed in the Scriptures is our only. Rule of Obedience, [fa. viii. 20. To the Law, and to the Testimony; if they speak not according to this Word, it is because there is no Light in them.
Q. 9: But if a Man have a Voice, a Vifion, or a Dream, seeming to hint the secret Will of God, may he not obey it?
A. Yes; if it be consonant to the revealed Will of God in the Word, otherwise not, Deut. xxix. 29. The secret Things belong unto the Lord our God, but those Things which are revealed telong unto us, and to our Children for ever, that we may do'a:'7 the Words of this Law.
Q. 10. What is the first Inftruction hence ?
A. That it's highly finful and dangerous to disobey the known Will of God in any Thing, Rom. i. 18. For the Wrath of God is revealed from Heaven against all Ungodlines ard'Unrighteousness of Men, who hold the Truth in Unrighteoufniss, Luke xii. 47, And that Servant which knew his Lord's Will
, and prepared not himfelf, neither did according to bis Will, jhall be beaten with many Stripes.
Q. 11. What is the fecond Instruction!
A. That's a blessed Man, who fo conscientiously labours to obey the Will of God so far as he can discover it, John xiii. 17. If ye know these Things, happy are ye if ye do them, Gal. vi. ko. And as many as walk according to this Rule, Peace be on them, and Mercy.
Q. 12. What is the t?ird Inference ?
A. It is highly finful and dangerous to command others, or obey Commands from others, which are not according to God's Command, Hof. v. 11. Ephraim is oppressed, and bro
ken in Judgment, because be willingly walketh after the Commandments, Jer. vii. 31. And they have built the bigh Places of Tophet, which is in the Valley of the Son of Hinnom, to burn their Sons and their Daughters in the Fire, which I commanded them not, neither came it into my
Of the Moral Law.
for the Rule of his Obedience ? Ą. The Rule which God at first revcaled to Man for his Obedience, was the Moral Law.
Where is the Moral Law fummarily comprehended ?
A. The Moral Law is summarily comprehended in the Ten Commandments.
Q. 1. Is every Man under the Direction and Obligation of a Law?
A. Yes; Man being a reasonable Creature, is capable of, and fitted for Government by Law, which other Creatures are not; and being an accountable Creature to God, must needs be under a Law, Rom. ii. 15. Which few the Works of the Law written in their Hearts; their Consciences also bearing witness, and their Thoughts the mean while accufing', or else excusing one another?
đ. 2. How could Man be under a Law before the Law was given by Moses?
A. Before ever the Law was given at Sinai, all the Race of Adam had a Law written in their
Hearts, viz. the Light of Reason, and Dictates of natural Confcience, Rom. ii. 14For when the Gentiles which have not the Law, do by Nature the Things contained in the Law, these having not the Law, are a Law unto themselves. And besides this, the Church had the revealed Will of God to direct them, 2 Pet. i. 19, 20. We have also a mare sure Word of Prophesy, whereunto ye do well to take heed, as unto a Light that shineth in a dark Place, until the Day dawn, and the Day-ftar arise in your Hearts. Knowing this first, that no Prophely of the Scripture is of any private Interpretation. Q. 3. What is the Meaning of the Moral Law?
A. 'Tis not a law to direct and order our Manners; but a Law that binds universally and perpetually, as the Ten Commandments do thofe to whom they are promulged, and the light of Nature doth all others, Rom. ii. 14.
For when the Gentiles which have not the Law; do bị Năture the Things contained in the Law, these having not the Law, are a Law unto themselves, Luke xvi. 17. It is easier for Heaven and Earth 10 pass, than one Tittle of the Law to fall.
Q. 4. Why is it said to be fummarily comprehended in the Ten Commandments?
A. Because mnch more is included in every Command, than is expreft, as our Saviour shows in the Exposition of it, Mat. xxii. 40. On these two Commandments häng all the Law and the Prophets.
Q. 5. Doth the Moral Law bind Chriftians under the Gospel?
A. Yes, it doth, as a Rule to order their Conversations by, Jam. ii. 8, 9, 10. If ye fulfil the Royal Law according to the Scripture, Thou shalt love thy Neighbour ds thyself; se well, but if ye have Respect to Perfons, ye commit Sin, and are convinced of the Law as Transgresors; for whosoever shall keep the whole Law; and yet offend in one Point, is guilty of all?
Q. 6. Is the Moral Law the fame Thing with the Covenant of Works, and imposed for the fame End ?
A. God never designed the Law to be the Way of Man's Justification since the Fall, Gal. iii. 21, 22. Is the Law then against the Promises of God? God forbid! for if there had been a Lažu given which could have given Life, verily Righteouness foould bave been by the Law; but the Scriptüre hath concluded all under Sin, that the Promise by Faith of Jesus Christ might be given to them that believe. But it was promulged to convince Men of Sin; Rom. vii. 7. What all we say then? Is the Law. Sin? God forbid! Nay, I had not known Sin, but by. the Law; for I had not known Lust, except the Law had faid, Thou shalt not covet. And bring them to Chrift, Gal. iii, 24. Wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be justified by Faith.
Q. 7. What is the first Inference from hence? A. Heńce we learn the abominable Nature of Popéry. The Pope being that lawless one, who will not be bound to
the Laws of God himself, 2 Thel. č. 8. Then shall that wicked one be revealed whora the Lord jhall consume with the Spirit of his Mouth, and shall destroy with the Brightness of his coning. But affumes Pover to dispence with God's Laws to others.
Q. 8. What is the second Inference hence ?
A. That Man dieth not as Beixits die ; which are under no Moral Law, and therefore capable of no Sin, but must come to Judgment after Death, Ecclef. iii. 21. Whoʻknowesh the Spirit of Man that goeth upīvard, and the Spirit of the Beast that goeth downward to the Earth ? Heb. ix. 27. And as it is appointed unto Men once to die, but afier this the Judg
Q. 9. What is the third Inference hence ?
A. That though the Adions of Men naturally considered, are transcient, yet their . Consequences and Effects are permanent; An Act is foon done, a Word foon spoken, a Thought foon thought; but when done, spoken or thought, they are placed to account, Gal. vi. 7, 8. Be not deceived, God is not mocked; for whatfoever a Man foweth, that shall be also reap; for be that loweth to the Flah, all of the Flejh reap Corruptions but be that soweih 10 the Spirit, fall of the Spirit reap Life everlasting,
Q. 10., 'What is the fourth Inference from hence'? A. That God will proceed with Man by different Rules in the Day of Judgment, according to the different Laws they lived under in this World, Rom ii. 12. For as many as have fairned without Law, hall also perish without Law; and as many as have finned in the Law, shall be judged by the Law. QH1. What is the-fifth, Inference from hence ?
A. That those who have finned against the clearest Light, and best Helps, will, if they die impenitent, be judged to the greatest Misery, Matt. xi. 23. And thou Capernaum which art exalted unto Heaven, shalt be brought down to Hell ; for if the mighty Works which have been done in thee, bad been done in Sodom, it would have remained until this Day, Heb. ii. 3. How shall we escape if we neglect fo great Salvation?
Q. 12. What is the fixth Inférence from hence ? :
A. That as we are to prize the Moral Law highly, as a Rule of Life;. Pral, exix. 105. The Word is a Lamp unto my
Feet, and a Light unto my Path. So are we to bless God for the Gofpel-Dispensation, by which only we can attain to Justification and Salvation, Heb. xii. 22. But we are come to Mlount Sion, and unto the City of the living God, the heavenly Jeruzalem, to an innumerable Company of Angels.
Of Love to God and Men.
HAT is the Sum of the Ten Command
ments ? A. The Sum of the Ten Commandments is to love the Lord our God with all our Hearts, with all our Soul, with all our Strength, and with all our Mind; and our Neighbour as ourselves.
Q. 1. What is the Sum of the Ten Commandments ?
A. To love the Lord our God with a fupreme Love, and Men with a sincere Love, in and for him, Matt. xxii 37, 38. Jesus said unto him, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. This is the Firft and Great Commandment; the Second is like unto it, Thou shalt love thy Neighbour as thyself.
Q. 2. What is the first Thing contained in our fupreme Love to God?
A. It implies the loving of God purely and absolutely for himself. The Excellencies that are in him, Cant. i. 3. Thy Name is an Ointment poured forth; therefore the Virgins love thee. And the Benefits we receive from him, Psal. cxvi. 1. I love the Lord because he hath beard my
Voice and plication.
Q. 3. What is the second Property of this supreme Love?
A. Supreme Love devotes the whole Man to God and Chrift: So that in Life and Death that Man designs the Glory of God as his main End, Rom. xiv. 7, 8. For none of us liveth to himself, and no Man dieth to himself; for whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord's.
Q. 4. What is the third Property of fupreme Love? A. It causes the Soul to depreciate and flight all other Things in Comparison of God's Glory; and an Interest in