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Q. 3. How can the moral law be a rule of obedience into the heathen and infidel world, who are without the light of the scriptures, to make it known unto them?

A. Though without the light of the scriptures there cannot be so clear a discovery of the moral law, yet by the light of nature, it is made known unto all nations in some measure, sufficient to leave the very heathen without excuse for their disobedience, Rom. ii. 14, 15. For 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: which shew the work of the law written in their hearts.

Q. 4. Can any man attain life by obedience unto the moral law.

A. If any man could yield perfect obedience unto the moral law, he might attain life thereby, but all being guilty of sin, perfect obedience is impossible, and life therefore unattainable: therefore the law was not given unto man after his fall, that it might give life, Gal. iii. 12. The law is not faith; but the man that doth them shall live in them. Rom. iii. 19. Now we know that what things soever the law saith, it saith unto them who are under the law; that every mouth may be stopped, and all the world may become guilty before God, Gal. iii. 2, 22. If there had been a law given which could have given life, verily righteousness should have been by the law; but the scriptures hath concluded all under sin.

Q. 5. Wherefore then was the law given, when righteousness and life was not attainable thereby?

A. The law was given to be a school-master to bring men unto Christ that they might attain life by faith in him, Gal. iii. 24. Wherefore the law was our school master, to bring men unto Christ, that he might be justified by faith.

Q. 6. How doth the law bring men unto Christ?

A. The law bringeth men unto Christ; 1. By convincing them of sin; the prohibitions of the law convinceth them of their sins of commission; the injunc tions of the law convinceth them of their sins of omission, Rom. iii. 20. For by the law is the knowledge of

sin. 2. By discovering unto men the curse of God, which is due to them for sin, which all guilty sinners do fie under, Gal. iii. 10. Cursed is every one that continueth not in all things which are written in the book of the law to do them. 3. By awakening the conscience of the guilty, begetting bondage and fear in them; the Spirit worketh with the law, as a Spirit of bondage, doth shew them their danger of future wrath, because of their disobedience, Gal, iv.-24. These are the two covenauts the one from mount Sinai, which gendereth to bondage. And thus men are brought unto a sight of their need of Christ, and his perfect righteousness, without which there can be no life and salvation.

Q. 7. When men are brought, and by faith joined unto Christ, doth the moral law cease to be of any further use unto them?

A. Though believers through their interest in Christ are delivered from the curse and condemnation, the rigour and irritation of the moral law which whilst out of Christ, they were under; yet the moral law is still of singular use unto believers, to provoke them unto thankfulness for Christ, who 5th fulfilled the law in their stead: and to be a rule according to which they ought to endeavour, as much as may be to order their hearts and lives; however, in this life perfection of obedience thereunto is unattainable, Rom. vii. 9. But now we are delivered from the law that being dead wherein we were held, ver. 12. The law is holy and the commandment is holy, just and good, Tit. ii. 11, 12. The grace of God that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.

41. Q. Wherein is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the ten commandments.

Q. What is it for the moral law to be summarily comprehended in the ten commandments?

A. The moral law is summarily comprehended in

the ten commandments, in that the sum and chief heads of the law are therein contained.

Q. 2. Is there any thing concluded, as commanded or forbidden in the moral law, more than what is ex pressed in the ten commandments?

A. The moral law being spiritual, and very large doth teach both the whole inward man, and all the outward conversation, and therefore the ten general heads in the commandments do include many parti cular members and branches: 1. Whatever sin is forbidden in any one precept, the contrary duty is commanded, and all sins of the same kind also are forbidden; and not only the outward act, together with the words and gestures tending thereunto, but also the inward affections, to sin, together with all causes, means, occasions, appearances, and whatever may be a provocation unto it, either in ourselves or others, Mat. v. 21, 29, 27, 28. Ye have heard, that it hath been said by them of old time, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment: and whosever shall say unto his brother, Raca, shall be in danger of the council: But whosoever shall say unto his brother thou fool, shall be in danger of hell-fire. Ye have heard, that it hath been said by them of old time, thou shalt not commit adultery. But I say unto you. That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. 2. Whatever duty is commanded, the contrary sin is for-> bidden and all duties of the same kind are included, " together with all suitable affections thereunto; as also the using all means appointed, for the help, quickening and furtherance of ourselves and others in obedience. 42. Q. What is the sum of the ten commandments?

A. The sum of the ten commandments is, to love the Lord our God, with all our heart, with all oursoul, with all our strength, and with all our mind; and our neighbour as ourselves.

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Q. I. In how many tables were the ten commandments at first written?

A. The ten commandments were at first written by God himself on the mount, and given unto Moses in two tables of stone, Deut. x. 1, 2, 4. At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and I will write on the tables the words which were in the first tables, according to the first writing, the ten commandments.

Q. 2. What is the comprehensive duty of the ten commandments, written on these tables?

A. The comprehensive duty of the ten commandments, is love.

Q. 3. What is the sum of the first table of the law? A. The sum of the first table of the law, which hath a more immediate reference unto God, is to love the Lord our God, with all our heart, and with all our soul and with all our strength and with all our mind, Mark xii. 20. 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 commandment.

Q. 4. What is it to love the Lord with all the heart, and with all the soul, and with all the mind, and with all the strength?

A. To love the Lord with all the heart and with all the soul, and with all the mind, and with all the strength, doth imply the supremacy, ardency, and activity of our love, whereby we choose the Lord, cleave to him, and delight in him as our chief good, and employ all the faculties and powers of the soul and body in obedience, out of love.

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Q. 5. What is the sum of the second table of the law? A. The sum of the second table of the law, which hath a reference unto men, is to love our neighbour as ourselves, Mark xii. 31. The second is like, namely this, thou shalt love thy neighbour as thyself. Q. 6. Who is our neighbour?

A. Every man is our neighbour, and therefore we are bound to bear a general affection unto all.

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Q. 7. What is it to love our neighbour as ourselves? A. To love our neighbour as ourselves, is to love our neighbours with the same truth and constancy of love as we do ourselves.

43. Q. What is the preface to the ten commandments?

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, and out of the house of bondage.

44. Q. 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. How many reasons and arguments are there in the preface, to oblige and persuade us to keep all God's commandments?

.. A. There are in the preface three reasons or arguments to oblige and persuade us to keep all God's commandments, 1. Because God is our Lord, I am the Lord. 2. Because God is our God; I am the Lord thy God. 3. Because God is our Redeemer, which brought thee out of the land of Egypt, out of the house of bondage.

Q. 2. How can God be said to bring his people out of he land of Egypt, ont of the house of bondage now?

A. As God brought his people of old out of the earthly Egypt, and the bondage of men; so he doth now bring his people out of spiritual Egypt, and the bondage they are in unto the devil, and their own lusts.

Q. 3. How are we bound and obliged to keep God's commandments, as he is the Lord?

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A. We are bound and obliged to keep God's commandments, as he is the Lord; because he is the Lord, he is our Creator, and supreme. sovereign, and we owe to him all obedience, as we are his creatures and subjects, Psalm c, 2, 3. Serve the Lord with glade

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