can never be able, in the ordinary course of providence, to pay, Pfal. xxxvii. 21.

Q. 26. if a man's creditors compound with him for less than he is owing, is he therefore difcharged of the auhole debt?

A. Though his creditors, for fear of lofing all, may com pound and difcharge for a part, fo as that there can be no action in law for the remainder; yet, in the court of conscience, and before God, he is bound, if ever he is able, to pay every farthing: and, if he is an honeft man, he will never reckon his fubftance his own, ull he do it, Row. xiii. 8.

2 27. How may fervants defraud their mafters?

A. By wafting their master's goods which they may have among their hands; and not working faithfully for their Tit. ii. wages,

Q. 28. How may mafiers defraud their fervants?

A. By detaining from, or tricking them out of their wage, Lev. xix. 13.; or by exacting of them too rigorous labour, Exod. v. 9..

2. 29. What is it to monopolize?

4. It is to engrafs commodities, in order to enhance the price of them.

irg?

3c. What is the worst kind of menopelizing or forefall

A. It is the buying up corns and provifions in large quantities, in order to exact an higher price for them afterwards, 23. Wherein confifts the evil of this fin?

A. They who are guilty of it enrich themfelves upon the fpoils of others, Ezek. xxii. 29.; they grind the faces of the poor, Ifa. iii. 15.; and bring upon themflves the curfe of the people, Prov. xi. 26 He that withholdeth corn, the fedple fhall cURSE Lim: but bleffing fhall be upon the head of him that felleth it.

Q3. What is it to take usURY, according to the proper fignification of the word?

A. It is to take gain, profit, or intereft for the loan of

money.

Q. 33. What kind of ufury is lawful?

A. That which is moderate, ealy, and no way oppref five, Deut. xxiii. 2. compared with, Exod. xxii. 21.

2. 34. How do you prove that moderate ufury is lawful? A From the very light of nature, which teaches, that

fince the borrower propofes to gain by the loan, the lender fhould have a reasonable share of his profit, as a recom pence for the ufe of his money, which he might otherwise have difpofed of to his own advantag, 1 Cor viii. 13.

Q3. What is the ufury condemned in fcripture, and by right reafon?

A. It is the exacting of more intereft or gain for the loan of money, than is fettled by univerfal confent, and the laws of the land, Prov. xxviii 8. He that by ufury, and unjust gain, increafeth his fubftance, fhall gather it for him that will pity the poor.

Q30. How do you prove, from fcripture, that moderate ufury, or common intereft, is not oppression in itselt?

A. From the express comman i laid upon the Ifraelites not to opprefs a firanger, Exod. xxiii. 9.; and yet their be ing allowed to take ufury from him. Deut. xxii. 29.; which they would not have been permitted to do, if there had been an intrinfic evil in the thing itself,

237. Is it warrantable to take intereft from the poor? A. By no means: for, if fuch as are honeft, and in needy circumftances, fhall borrow a fmall fum towares a liveli hood, and repay it in due time, it is all can be expected of them and therefore the demanding of any profit or intereft, or even taking any their neceffaries of life in pledge, for the fum, feems to be plainly contrary to the law of charity, Exod. xxii. 21-28. Pfal. xv. 5.

23. Were not the Ifraelites dif.harged to take ufury from their brethren, whether poor or rich, Deut. xxii. 19. Thou shalt not lend upon ufury to thy brother?

4.This text is to be restricted to their poor brethren as it is explained, Exod. xxii. 26, and Lev xxv. 35. 36; or, if it refpects the Ifraelites indifferently, then it is one of the judicial laws peculiar to that people, and of no binding force

39. What is the spring of all thefe different ways whereby men defraud and injure one another in their outward eftate?

A. Covetoufnels, Luke xii. 15. or an inordináte priz. ing and affecting of worldly goods, Pfal. Ixii. 10.

Q4. What should feare and deter every one from fuch wicked practices?

4. The confideration of the curfe that fhall enter into the boufe of the thief, Zech. v. 3, 4.; and of the vengeance

that fhall light upon fuch as go beyond and defraud their neighbour, for the Lord is the avenger of all fuch, 1 Theff. iv. 6.

76. QUEST. Which is the ninth commandment?

ANSW. The ninth commandment is, Thou shalt not bear falfe witness against thy neighbour.

77. QUEST. What is required in the ninth commandment?

ANSW. The ninth commandment requireth, the maintaining and promoting of truth between man and man, and of our own and our neighbour's' good name, especially in witnefs-bearing.

2.1. Wherein doth the ninth commandment differ from the three preceding ones?

A. The three commands immediately preceding, have a respect unto the injuries that may be done to ourselves or others by deeds or actions; but the ninth has a reference to wrongs done by words.

22. What is the general duty required in this commandment?

A It is the maintaining and promoting of truth between `man and man].

23. What is the TRUTH, between man and man, we are required to maintain and promote !

A. It is the frict veracity of our words or speeches, in whatever we affert or deny; whether in our ordinary conversation; or in our paths, promises, bargains, and contracts, Zech. viii. 16-Speak ye every man the truth to his neighbour.

Q4. Wherein confifts the ftrict veracity that ought to be in our words or speeches?

A. In uttering things as they really are in themselves, according to our uptaking of them: that is, that there be

an exact agreement and harmony between our thoughts, words, and the things themselves, Pfal. xv. i, 2 Who shall dwell in thy holy hill? He that speaketh truth in his heart.

2. Why will God have nothing but strict truth to be uttered?

A. Because he is a God of truth, and without iniquity, juft and right is be, Deut. xxxii. 4

26. Is it lawful at any time to conceal part of the truth?

A. Yes; when neither the glory of God nor our own, or our neighbour's good requires that the whole of it be told; only no untruth must be faid in concealing of it, 1 Sam. xvi. 2, 5.

O. 7. What is the chief end for which the tongue, or gift of fpeech, is conferred upon us?

A. That thereby we may glorify God by praying to, Pfal. 1 15. and praifing him, verfe 23.; and by contend. ing earnestly for, Jude verfe 3 and confeffing his truth, Rom.x.tc.. hence is the tongue called our glory, Pf.xxx. 2. To the end that my GLORY [that is, my tongue, as on the margi may fing praife unto thee, and not be filent.

2.8. What is the fubordinate end thereof ?

Ahe edification and profit of our fellow creatures; Eph. iv. 29. Let no corrupt communication proceed out of your mouth, but that which is good, to the ufe of edifying; margin, to edify profitably, in oppofition to the infipid and vain talk which is in the mouths of most men.

29 What is the particular duty required in the ninth commandment?

A. That we maintain and promote [our own and our neighbour's good name, especially in witnefs bearing]. 2. 10. What is a [good name]?

A. It is the having of reputation and esteem, especially among the fober and religious, Pfal. xvi, 3. and ci. 6, 2. How may a good name be obtained?

A. By being useful in the world, in the several stations and relations wherein adorable providence has placed us, Pfl. cxii. 9.

2. 12. is felf condemnation a fit mean to obtain a good me?

A. No: før ordinarily it is the high way to procure orn and contempt, 2 Cor. x. 12.

213.Dorhuot the apoftle commend himself, when he fays, n nothing am I behind the very chiefeft apofiler, a Cor.xii.ua?

A. He only magnifies and exalts his office, and at the fame time leffens and difparages himfelf: for, albeit he fays," In nothing am I behind the very chiefeft apofiles, yet he immediately fubjoins, though I be nothing; and 1 Cor. xv. 9. I am the leaft of the apofiles, who am not meet to be called an apofile, becaufe I perfecuted the church of God.

Q 14. May we not commend the grace of God in us? A. To be fure we may : for, whatever is spoken to the commendation of free grace is for the debasement of self, 1 Cor. xv. 1o. By the grace of God I am what I am.

Q15. How ought we to maintain and promote [our own] good name?

A. Not only by a blameless walk and converfation before the world, Phil. ii. 15; but likewife by vindicating ourfelves from the calumnies and afperfions that may be inju riously caft upon us, Acts xxiv. 12, 13.

216. With what frame of spirit ought the lawful viadication of ourselves to be managed?

A. With moderation, meeknefs, and readiness to forgive thofe who have reproached and injured us, Col. iii: 12, 13 217. Who ought, in a special manner, to maintain and promote their own good name?

A. This is especially incumbent on profeffors of religion, Mat. v. 16. and fuch as are in public truft, Tit. ii. 7, 8. Q. 18. Why fhould profeffors be careful to maintain their good name?

A. Because the lofs thereof tends to reflect dishonour on religion, whereby the enemies thereof take occasion to blafpheme, 2 Sam. xii. 14.

2. 19. What is the advantage of a good name?

A. A good name procures mutual love unto, and condence in one another, and confequently tends to promote the intereft both of facred and civil fociety: on which account a good name is faid to be better than precious cintment, Eccl. vii. 1.; and rather to be chofen than great riches, Pro xxii, t. 220. What doth this command require in reference to [our neighbour's good name]?

A. The maintaining and promoting it, as we would do our own, Phil. ii. 4.; and that both in his prefence, and in his abfence.

Q21. How fhould we behave in the prefence of our neighbour, for maintaining and promoting of his good name? PART II.

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