especially as thefe are contrary to the love of our neighbour whereas, other commandments chiefly refp: fuch secret and heart fins, as are actually committed, though not known to the world. 2 is. How doth it appear, that this commandment levelleth particularly at habitual luft, or the root of all fin ? A. Becaufe, fince other commandments, chiefly forbid heart fins actually formed, this commandment mast forbid the very rife of them, or the least bias and inclination to evil; otherwife it would not be distinct from the reft, nor would the law be abfolutely perfect. 2 16 Doth not the apostle James diftinguish between lult, and fin; chap. 15. When luft hath conceived, it bringeth forth fin and will it not from thence follow, that luft, or corruption of nature, is not properly fin, and confequently not forbidden in this commandment ? 4. The apoftle diftinguishes between luft and fin no other wife, than betwixt a corrupt principle and the act which it produces; both which are hateful to God, and contrary to his law. 27. If luft, or corruption of nature, cannot be remedied, or extirpated by any prescription in the divine law, why is it at all prohibited? A. It is nevertheless prohibited, both becaufe contrary. to the nature of God, and as a mean to reprove and humble us for it, Rom. vii. 9. 218. What is the difference betwixt human and divine laws on this head? A.Human laws refpect only overt, or open acts of fin, but divine laws refpect likewife the internal inclination and difpofition which perfons have to commit it, Pf. lxvi. 18. 919.What is the opinion of the Papis concerning the prohibition of habitual luft? 4. They pretend that the law of God only refpects the corruption of our actions, but not the habit or principle from whence they proceed. 2 20. How are they refuted? A. From the fpiritu lity of the law, which extends to the motions of the heart, as well as the actions of the life, Rom. vii. 14, 23. Q. 21. If the first motions of corruption are not entertained, but prefently curbed and restrained, why are they prohibited as finful? A. Because, however foon they are curbed or reftrained yet having once a being in the foul, they cannot but leave a ftain and pollution behind them, contrary to the holiness and purity required in the law, Jam. i. 14. 2. 22. Who are they that are fenfible of thefe inordinate motions and affections of the heart, and are humbled for the fame ? A. None properly but the regenerate; as is evident from the inftance of the apoftle, who fays of himself, after his converfion, I had not known luft, except the law had faid, Thou shalt not covet, Rom, vii, 7. 223. What is the apoftle's meaning in thefe words? 4. It is, as if he had faid, I had not known this ftrong propenfity that is in my heart to all manner of fin,even "be" fore it be confented unto, or deliberately committed; unlefs the Spirit of God hath difcovered it unto me, in this precept of the law forbidding the fame. 2, 14. How doth this propenfity to fin evidence itself? 4. In that no fooner is the object prefented, than prefently there is an inordinate motion and affection of the heart after it, The combuftible matter within, catches fire at the very first spark of temptation, Josh. vii. 21. Q 25. What may we learn from the general fcope of this, and all the other commandments? A. That though we could forbear the evil, and do the good contained in every commandment, it would not be fufficient, except we did it for the Lord's fake, out of love to him, and regard to his authority, Ezek. xx. 19. 82. QUEST. Is any man able perfectly to keep the commandments of God? ANSW. No mere man, fince the fall, is able, in this life, perfectly to keep the commandments of God, but doth daily break them, in thought, word, and deed. 2. What is it [perfectly to keep the commandments of God]? A. It is, from a nature perfectly holy, to yield constant and uninterrupted obedience unto them, both in heart and life, Mat. xxii, 37, 39. 2. Was ever a man, in this world, able to keep the commandments of God in this manner? A. Yes; Adam, before the fall, was able to give perfect obedience to them all, Eccl. vii 29-God made man upright. Q3. Whether was Alam's ability to keep the com. mandments of God, concreated with him; or, was it fuperadded gift? ▲ It was concreated with him, as being made after the image of God, Gen. i. 27, Q. 4 Was none, fince the fall, able to keep them perfealy? A [No mere man] was ever able to do it, fince that time, Rom. iii. 9, 10. Q5. What do you understand by a [mere man] ? A. One who is no more than a man; and all "Adam's family, defcending from him by ordinary generation, are but mere men, Acts xvii. 26. 26. Why is the limitation of no mere man inferted in the anfwer? A. That CHRIST might be excepted, who is infinitely more than a man, being IMMANUEL, God with us, Matth. i. #3 Q.7. Why fhould he be excepted? A Because he not only yieldeth perfect obedience to the law in our nature, but an obedience to the meritorious life for all his fpiritual feed, Mat. iii. .Rom. v. 17, 19. 15. Q 8. Do not the faints, in this life, keep the commandments of God perfectly? A. No: For there is not a just man upon earth, that doth good, and finneth not. Eccl. vii. 20. Q9. Will they ever be capable of doing it? A. Yes; when they come to heaven, where they are made perfect, Heb, xii. 23.; and where the former things are paffed away, Rev. xxi. 4 Q.1c. Why are they not able perfectly to keep them [in this life]? A Because of the remains of corruption cleaving to eve ry one of them, while in this world, Kom. vii. 23.; and from which they long to be delivered, verfe 24. Q. 11. But may not grace received, in this life, enable them to keep the commandments of God perfectly.? A. There is no promife of any fuch grace, nor would it be confiftent with the gradual nature of fpiritual growth, in regard the faints do not arrive at their full ftature till they come to glory, 1 Theff. iii. 13. 2 12. How doth it appear from fcripture, that the faints cannot attain perfection in this life? A. The fcripture exprefsly affirms, that in many things they offend all, Jam. iii. 2. And it records the failings and infirmities of the moft eminent of them that ever lived; fuch as, Abraham, Gen. xx. 2; Mofes, Pfal. cvi 33; Da. vid, 2 Sam. xi. 4, 15.; Peter, Mat. xxvi, 72, 74.; and many others. 2. 13. Do not the faints themfelves ingeniously acknowledge, that they cannot attain perfection while here? A. Yes: Job ix. 20-If I fay, I am perfect, it shall alfo prove me perverfe. Paul likewife, Phil. iii. 12. Not as though I had already attained, or were already perfect. 214 But is it not faid that Noah, Gen. vi 9. Heze. kiah, Ifa. xxxviii. 3, and Job, chap. i. 8. were each of them perfect? A. The perfection afcribed to them, is only comparative: that is, they were more holy and circumfpect than many others but it cannot be understood of abfolute perfection, in regard their fins and blemishes ftand alfo upon record; Noab, for drunkennefs, Gen. ix. 21.; Hezekiah, for ingra titude, 2 Chron. xxxi. 25.; and Job, for fome degree of impatience under the rod, chap. iii. Q5. If the faints cannot attain perfection in this life why is it faid, that they do not commit fin, 1 John iii. 9. Whofoever is born of God doth not commit fin? A. The meaning is, they do not take pleasure and delight in fin, nor make a trade of it, as unregenerate perfons do, who are therefore called the workers of iniquity, Pfal. CXXV. 5. Q. 16. Is not the perfection of fincerity attainable by the faints? A. They may attain to a very high and eminent degree of fincerity, in this world, Pfal. xviii. 23. 2 Cor. i. 12.; but the abfolute perfection of this, or any other grace, is not to be expected by them, till they come to heaven, 1 Cor. xii. 1-2. 2. 17. Will they not be accepted upon fuch fincerity as they can attain to, though fhort of the perfection required in the law? A. Their acceptance before God is not founded on their fincerity, or any other branch of their fanctification; but folely in their juftification, whereby the righteousness of the law is fulfilled in them, in virtue of the furety righteoufnels imputed unto them, Rom. viii, 4. and thus they are accept. ed in the Beloved, Eph. i. 6. 28 Since none of mankind is able, in this life, perfectly to keep the commandments of God; how often doth the answer say that they break them? A. It fays that they break them [daily], or continually, Gen vi 5. Q19. Wherein do they daily break them? A. They do it [in thought, word and deed]. 2. 2c. is there any other poffible way of breaking the commandments of God? ་ A. No: there is no other way of breaking any of them, (as to actual tranfgreffion), than either in our thoughts, words. or deeds; and our doing fo, in all these respects, thews the juftice of that charge which the Lord has against every one of us, Jer. iii. 5-Behold, thou haft done evil things as thou couldft. 2 21. How do we break the commandments of God in our THOUGHTS? A When our thoughts are finfully employed, either with reference to God, ourselves, or our neighbours. Q. 22. When are our thoughts finfully employed about God? A. When they are entertaining unworthy and unbecoming notions and conceptions of him, Pfal. 1. 21. and xciv. 7 fuch as reflect diflionour upon his perfections and providence, Zeph. i. 12.; or fuch as are inconfiftent with the difcovery he has made of himself, as being in Chrift recon ciling the world to himself, 2 Cor. v. 19 223. When are our thoughts finfully exercised about surfelves? A. When they are gratifying our pride, Obad. verse 3. ambition, Ifa. xiv. 13, 14. and felf applaufe, Rom. xii. 3. Q. 24. When are they finfully employed about our neighbours? A. When they are meditating and indulging envy, Gen, iv. 1. reproach, Jer. xx. c. or revenge against them, Gen. xxvii. 41 25. What is the aggravating evil and malignity of finful thoughts? A. The evil and malignity of them confifts in this, that |