What Are We Specially Taught by These Words [before Me] in the First Commandment?
Answ. These words, before me, in the first commandment, teach us, That God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other god,
Q. What are the general duties required in this command? A. To know, acknowledge, worship, and glorify the true God, 1 Chron. xxviii. 9. Matth. iv. 10.
Q. What ought we to know concerning God?
A. That he is, what he is, and what he hath done.
Q. Why must we know that God is? A. Because
this is the foundation of all religion and duty, Heb. xi. 6.
Q^Why must we know what God is $ A. Because without the knowledge of the divine perfections and persons, we cannot discern him as the only true God.
Q^ In what respect ought we to know God?
A. As an absolute God, and as he is in Christ.
Q. Why must we know him as an absolute God?
A. That we may see how contrary his nature is to sin, and how unfit an absolute God is to be the enriching portion of sinners, Deut. iv. 24.
Q. Why must we know God as he is in Christ?
A. Because in Christ his glory is most brightly displayed in such a way as h engaging to sinful men, 2 Cor. v. 19. Q. What different kinds of knowledge of God are there? A. Notional and saving knowledge.
Q, In what do these differ? A. Notional know«
ledge is acquired by natural study, changes not our state, bui if alone renders us proud; saving knowledge is taught by Christ’s Spirit, and humbles and sanctifies us.
Q. Is notionai or head knowledge good in itself?
A. Yes; but we can, and often dc use it very ill.
Qj. Can adult persons have saving knowledge without some measure of head knowledge? A. No; Is. xxvii. 11.
Q. Is it enough that we know God merely as God?
A. No; we must also know him as our God in Christ,
Q. What is understood by knowing God as our God?
A. The discerning him as our father, king, shepherd husband, portion, &c. Isa. xxxiii. 22, and lxiii. 16.
Q. How may we attain to this knowledge of God?
A. By searching the scriptures in the fear of God, and by the assistance and illumination of his Spirit, John v. 39.
Q. What is to be understood by acknowledging God?
A. Our owning and avouching him for God, and our God, DeuUxxvi. IT. John xx. 28. Psal. xci. 2. Ex. xv. 2.
Qj. In what different ways are we to acknowledge him as God and our God? A. By profession and practice.
Qj. How must we acknowledge God by. profession &
A. By profession to hold all his truths which represent him as God or our God, from a regard to his authority.
Q. In what manner ought we to acknowledge God by our profession? A. In a plain, constant,, humble, bold,
and public manner, Matth. x. 32. Heb. x. 23.
O. Why should our profession be plain? A. That no divine truth may be buried amidst doubtful expressions.
Q. Why should it be constant or stedfait?
A. Because God and his truths are always the same, Heb. xiii. 8, 9.
Q. Why should it be Jiumble? A. Because of
our own, and others daily miscarriages, Rev. xi. 3.
Q. Why must our profession be bold?
A. To make the opposers of truth and holiness asham* ed, and to encourage its friends in their adherence to it, Phil. i. 17, 28.
Q, When should we most boldly avow our profession?
A. When, iniquity and error most abound, Mark viii.
Q. Why so? A. That we may restrain, and put to
shame the boldness of men in error and wickedness*.
Q. Why should our profession be public f A. That we may not appear ashamed of Christ, and may excite flitters to embrace his truths, Luks xxii. 8 Ma ;i. v 16.
Q. How are we to acknowledge God as God, and our God, in our practice £ A. By exercising towards him
all suitable graces, honouring hita with all due worship* and doing all things with an eye to his glory.
Q. What graces are we to exercise towards God?
A. Faith, hope, love, fear, repentance, zeal, thank* fulness, watchfulness, humility, resignation, patience, &.c,
Q. Can we exercise one of these graces without exercising them all? A. No they are insepa ably united in their nature and exercise, 2 Pet. i. 4, — 10.
Q. Why is faith necessary? A. Because ‘-.knout
faith we cannot receive nor worship God as our God, nor acknowledge him to be true Heb. xi. 6. 1 John v* 10.
Q. Doth this command require faith in Christ as Mediator? A. Yes 3 for without this we cculd not acknowledge the truth of God in his word nor can we re* ceive and worship God as God. and our God, but through Christ, 1 John iii. 23> John xiv, 6. Eph. ii. 18,
Qj. How can the moral iaw requiu” such raith from us*, as could not be required of Adam, who had the law written on his heart? A. God’s law binds us to credit whatever discoveries of himself or his will he makes to us.
O. Doth this command require us to oelieve all the truths of the gospel with application to ourselves?
A. Yes •, and if we do not, we make God a liar, instead of owning him as God and our God, 1 John v. 10.
Q. What is hope in God? A. An expectation
of all promised good things from God, Lam, iii. 26,
Q. Why is it required, that we hope for all the good things which God hath promised?
A. To acknowledge God as our infinitely gracious and liberal God, Psalm cxxx. 7.
Q. Wherein do faith and hope differ
A. Faith especially respects the faithfulness of God, and truth of his promise, hope especially respects the goodness of God, and the good things he hath promised; hope respects only future things, but faith respects also what is past or present.
Q. Why is love to God required in this command?
A. To acknowledge God infinitely excellent in himself-, and gracious and kind to us, Psalm cxvi. 1, — 6,
Q. How should our love to God be exercised?
A. In our chusing, esteeming, desiring, delighting in, and remembering him in his perfections and excellency.
Q. How can we sinners love the holiness and justice of God? A. We must receive Christ, in whom God’s
holiness and justice will be as amiable and lovely to us, as his mercy and goodness, Hab. i. 13. 1 John i. 9.
Q. What call you the fear of God? A. Not a slavish terror of God as a destroyer $ but a filial awe of him as an holy, great, powerful, and just Father, Heb. xii. 28.
£). Why is this fear necessary?
A. To acknowledge the majesty, power, holiness, &c. of God, Psalm lxxxix. 7.
Q. Why is repentance required from us? A. To
acknowledge the goodness and holiness of God; and to give up with the service of sin and Satan as our god.
Q. Are faith and repentance precepts of the gospel, strictly so called?
A. No •, they are required by the law: and it argues great ignorance to say, that faith, which believes and receives God as our God, and repentance, which turns from all other gods to the true God, are duties, not of the law, but of the gospel, Matth. xxiii. 23.
Q. What is holy %eal? A. An active spiritual concern for the glory and truths of God, and indignation against sin, John ii. 17. Acts xvii. 16. Psalm cxix. 139.
Q. For what should we be zealous? A. For all the truths of God, and every thing belonging to him, Jude 3.
Qj Why should we be zealous for the smallest truths?
A. Because the glory of God is concerned in them? they are confirmed with the blood of Christ; and the contempt of them makes way for our giving up with greater truths, Matth. v. 19. Luke iv. 10. Prov. xxiii. 23.
Q. For what truths should we be particularly zealous?
A. For such as are presently opposed, which are therefore called the word of Christ’s patience, Rev. iii. 10.
Q^ Are we to be equally zealous for all God’s truths?
A. No; our zeal is to be proportioned to the natural or circumstantial importance of truth, Matth. xxiii. 23.
Q. Wherein lies the evil of carelesseness about divine truths relative to the discipline and government of the church?
A. It shews great pride,, as if we thought Christ had instituted trifles •, and much selfishness, as If we sought only our own happiness, not the honour of Christ and besides, the neglect of these things introduceth the ruin of fundamental truths, Jude 3. 2 Tim. iii. 13.
Q. What are the qualities of right zeal? A. It must
be only for what is founded on scripture ‘, and directed by knowledge j managed with meekness and prudence; and attended with constancy, humility, and regard to the glory of God, Rom. x. 2. Gal. iv. 18. 1 Tim. vi. 11, 12.
Q. Why is zeal necessary? A. To testify our
high esteem of God, and his truths and ordinances.
Q. Why is thankfulness necessary? A. To acknowledge God. as the God and author of all our mercies.
Q. What Js watchfulness $ A. A disposition to
guard against the snares of God’s enemies, and to wait on him for his favours and blessings, 1 Pet. v. 8. Isa. viii. 17.
Q. Why is watchfulness necessary? A. To testify
that our whole dependance is on the true God, and to prevent our acknowledging and turning aside to other gods.
Q. What is humility towards God? A. A deep impression of our meanness and vileness before him, Job xl»
Q. Why is humility towards God necessary? A. To acknowledge God’s greatness and holiness; and to prevent anidolatrous self-conceit, Isa. vi. 5. Matt. xvi. 24.
Q. What should we think meanly of before God?
A. Otir wisdom, riches, righteousness, beauty, &c.
Qj What is resignation? A. A willingness to be
disposed of in our work and lot as God please th, Acts xxi.
Q. Why is resignation necessary? A. To acknowledge God’s wisdom, and absolute dominion over us.
•£L WThen is resignation most difficult?
A. W7hen God calls us to difficult duties, or visits us with heavy afflictions, Isa. vi, 8, 9. Lev. x. 3.
Q. What is patience P A. A bearing of afflictions with calmness of mind, 1 Pe*:. ii. 23.
Q. Why is patience necessary? A. To acknowledge the justice, wisdom, and love of God in afflicting us.
Qj What do you understand by the worship of God I
A. Is it a more immediate approach to God, and giving him the glory due to his name, Psalm xcvi. S, 9.
Q. Wherewith ought we to worship God?
A. With our soul and our body, 1 Cor. vi. 20.
Q^. How are we to worship God with our soul alone?
A. In meditation, admiration, &c. Psal. cv. 3,-5.
Q. What do you understand by meditation?
A. Our thinking of God and spiritual things.
Qj What should be the principal subjects of our medi* tation? A. The divine perfections, persons, and
workb; Christ in his person, natures, and offices j the covenants of works and grace •, the law of God; and be? /y of holiness j the vileness and danger of sin, Sec.
I. Why is such meditation necessary? A. That we
jnay know and acknowledge God more and more.
O. What of God should we admire and wonder at?
A. Every thing he is and doth, especially his love and sovereign grace, Psal. xxxvi. 7. and exxxix. 17, 18.
Q. Why is admiration of God necessary? A. To
acknowledge the absolute incomprehensibleness of God.
Q. How are we to worship God with soul and body jointly?
A. By prayer, praise, receiving the sacraments, &c.
Q. How doth prayer glorify God? A. It acknowledgeth his omniscience to see all our sins, and his ability and readiness to supply all our wants Phil. iv. 19.
Q. Jiow doth praise glorify God? A. It is a confession to God himself, or others, of his infinite excellencies.
Q. How doth giving and receiving of the sacraments glorify God? A. We therein acknowledge God our master, whom we serve •, oux food, on which we live; and our portion, wherewith we are enriched, 1 Cor. xi. 23,-26.
Q. How do we acknowledge God as God, and our G-d, in other acts of life, besides immediate worshipping of hirr? A. By making his glory our chief end in
them: and rendering to ourselves and others what is due, on 1 is account, 1 Cor. x. 31. “lit. iii. 11, 12.
£). Why is wor hipping and glorifying God accordingly subjoined; our knowing and acknowledging him as God, and our GH? A. To shew, that all our behaviour
and especlall) our worship, must correspond with the perfections of God, and his relations to us, and our knowled e, and acknowledgment of them, 1 Chron. xxviii. 9.
Q. Hov ust our worshipping and glorifying of God corresp’ r n;s being a Spirit P A. In our seeking chiefly f< i spiritual blessings, and having a spiritual frame aflid end in every thing that we do, John iv. 24.
Q. How must they correspond with God’s infinity?
A. In our making God the proper centre of all our desires, Psal. xxvii. 4. and lxxiii. 25, 26.
Q^How must they correspond with his eternity?
A. In our caring chiefly for our eternal interests.
Q. How must they agree with his unchangeableness P
A. In our constant maintaining honourable apprehen= sion of God; and stedfastness in our duty.
Q. How must our worship and practice correspond with the wisdom of God? A. In our viewing, admiring,
imitating, and relying on it, 2 Pet. ii. 9.
Q^How must they agree with the power of God?
A. In our expecting his accomplishment of the most difficult-like promises 5 and our attempting the performance of the most difficult duties in his strength.
Q. How must they correspond with the holiness of God?
A. In our earnest endeavours to increase in holiness, and daily blushing before God because of our impurity.
Q. How must they agree with the Justice of God?
A. In our standing in awe to sin, rendering every one his due, and boldly asking and expecting from our just God all the blessings which Christ has purchased for us.
(J. How must our worship and practice correspond with the goodness of God? A. In our esteeming all our
enjoyments his free and underserved mercies, and boldly asking the supply of all our wants from him.
Q. How must they correspond with the truth of God?
A. In our believing his word, particularly his promise; living a life of fahh on his Son; and studying to he like God in uprightness and sincerity, 2 Chron. xx. 20.
Q. How must they correspond with his being the one inly God? A. In our renouncing all other lords and
lovers and refusing to give any thing the place of God in our hearts, Hos. xiv. 3, 8. Psal. lxxiii. 25, 26.
Q. How must they correspond with God’s being the living God? A. In our receiving and improving hira
as our life, and devoting our life wholly to his service.
Q^ How must our worship and practice correspond with God’s subsistence in three persons? A. In our worshipping the Father, through the Son and by the Spirit; and studying to maintain distinct communion with each of the divine persons, 2 Cor. xiii. 14. Eph. ii. 18.
‘Q. How must they correspond with God’s being in Christ J A. In our daily making use of Christ in his
t s person and offices, as the way to the Father, Col. ii. 6.
O. How must they correspond with God’s relations of Father, husband, master, &c.? A. In our improving
these relations to encourage our kindly dependence on, and obedience to him as our God, Exod. xv. 2.
Qj How must our worshipping and glorifying of God correspond with our knowledge and acknowledgment of him? A. They must flow from a saving knowledge
of him; and our delight and diligence therein must increase in proportion to our knowledge and profession.
Q. Is not our whole duty, in some respect, required in this command? A. Yes; for it is a knowing, acknowledging, worshipping, or glorifying of God, 1 Cor. x. 31.
Q. Doth this, or any other command, require any thing but what is really our privilege?
A. No; to enjoy and serve God as our God, is our highest honour and happiness, Deut. xxxiii. 29. Ps. xix. 11.
Q. Is not the neglect of any duty required in this, or any other command, a sin forbidden in it? ‘A. Yes.
Q. What sins are more generally forbidden in the first -command? A. Atheism, profaneness, and idolatry.
Q. What is Atheism? A. The denying, or not
having a God, Eph. ii. 12. Psalm xiv. 1.
Q. How many sorts of Atheism are there?
A. Three Atheism in heart, in word, or in practice.
Q. What is heart Atheism? A. The doubting of
God’s existence, and desiring that there were no God.
Q. Can any be fully persuaded in their heart that there is no Cod? A. No; for the proofs of his existence
are so clearly engraven on the works of nature, and impressed on our conscience, that it, however stupified, cannot but bear witness to this truth, Rom. i. and ii.
Q. What is Atheism in word?
A. An affirming that there is no God, Ezek. viii. 12.
p. How many ways may we be guilty of verbal Atheism?
A. Either by expressly denying that there is a God, or by maintaining errors directly contrary to any of his perfections.
Q^. What are some of these errors? As Denying
the divine equality of Father, Sm, and Holy Ghost-, denying the providence of God, or divinity of his word j maintaining, that sinners can satisfy his justice for their sin j or ascribing any thing mean or sinful to him.
Q. What makes men endeavour to persuade themselves and others, that there is no God? A. It is that they
may indulge themselves in wickedness, without dread of
I danger and punishment for it, Ezek. viii. Psal. x. Q. What is Atheism in practice? A. Our living
as if there were no God, Ezek. viii. 12. Eph. ii. 12.
O. When do we live as if there were no God I
A. When we live ignorant or forgetful of God repine at his providence neglect his worship allow ourselves in sin, particularly secret sin, and that which is opposite to the graces required, as in unbelief, distrust, despair, hatred of God, bold prying into his secrets, impenitence, indifference about the truth and glory of God, un thankfulness, unwatchfulnes-s, pride, incorrigibleness, impatience, &.c. Jer. ii. and Hi. &c.
Q. What is the profaneness forbidden in the first command? A. Our not worshipping and glorifying God as God, and Our God in Christ, Mai. i. 6.
Q^What is idolatry? A. The giving of that
honour and glory to any other which is due to God alone,.
Qj How many kinds- of idolatry are there?
A. Two, gross and secret idolatry.
Qj. What is gross or open idolatry?
A. The external worshipping of sun, moon, stars, angels, men, images, or any other creature, instead of God, 2 Kings xxi.
Q. Did all the Gentile world, before Christ’s incarnation, and doth a great part of it since, live in such gross idolatry? A. Yes; Rom. i. 24. 1 Cor. i. 21.
Q. How should we be concerned for these idolaters?
A. In praying earnestly that God would deliver them from this great misery, by sending his word and Spkit among them; and in encouraging all suitable means of spreading the gospel in those places, Psal. xlv. 3, 4, 5.
Q. When are we guilty of secret and refined idolatry?
A.. When, while professing the true God alone, we think of, love, or depend on any thing more than him.
(,). What are our most common idols or false gods which we honour with refined idolatry?
A. Imaginary beings, ourselves, other men, the world, the devil, second causes, and the gifts, graces, and ordinances olGod, &c.
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Q. How do we make imaginary beings an idol?
A. When Ave boast of false gifts, ascribe events to what men call fortune, luck, or chance, 1 Sam. vi. 9.
Q. What about ourselves do we ordinarily make an idol of i A. Our wisdom, will, righteousness, strength,
beauty, belly, reputation, &c. Isa. xiv- 13, 14.
Q. How do we make an idol of our wisdom?
A. When we boast of it, rely on it, prefer our notions to God’s word, and measure his truths by them.
Q. How do we make our will an idol? A. When
we are too much concerned to get it accomplished.
Qj How do we make self-righteousness our idol?
A. By depending on, and preferring it to the righteousness of God offered to us in the gospel, Rom. x. 3.
Q. How do we make our strength an idol?
A. When we boast of, rely on, or ascribe our works, and especially our religious performances to it, Is.x. 13, 14.
O. How do Ave make our beauty an idol?
A. By providing cloaths or ornaments above our ability j valuing ourselves on account of our beauty; and being more carexrul about our external form and dress, than to be clothed with Christ’s righteousness, and made all glorious within, Isa. iii. 1 Pet. iii. 3, 4. 1 Tim. ii. 9, 10.
Q. How do we make our belly our god? A. By
being more careful for, and pleased with food to it, than to receive and delight in God as our portion, Isa. xxii. 13.
Qj, How do we make our reputation our idol?
A. When we are more concerned for our own honour than for the glory of God, 2 Kings x. 16, 31. John v. 44.
Q. How do we make other men, and especially our relation?, our idol? A. In obeying them rather than God -j or thinking of, loving, desiring, and delighting in them, more than God, 1 Sam. ii. 29. Deut. xxxii. 18.
Q. How do we further make ourselves or others our god ■?
A. By doing any thing more out of a view to their or our advantage, than to the glory of God, Zech. vii. 5.
£). What of the world do we often make our god?
A. Its customs, riches, honours, and pleasures.
Q. How do avc make the world our god?
A. By thinking habitually on it, and that even when worshipping God ‘, by immoderate and inordinate desire after it; grudging for the want of it; taking satisfaction in it when God is absent j trusting to it 5 and despising
Quest. 48. 772 trie first Commandment. 209
others, particularly the saints, because they have little of it, Psal. iv. 6. xlix, 6, 11.
Qj. How do we make the devil our god?
A. By hearkening to his temptations, embracing his doctrines-,, obeying his laws, and consulting, or entering into compacts with him, 2 Tim. ii. 26. 2 Cor. iv. 3.
Q. What are the doctrines and laws of the devil?
A. Whatever is contrary to the doctrines and laws prescribed in the word of God, 1 Tim. iv. 1, 2, .^. and vi. S, 4, 5.
Qj In what forms is Satan especially consulted with?
A. As a physician and teacher, Is. viii-. 19. Lev. xx. 6.
Q, How do men consult the devil as a physician?
A.- When they apply to him, or to charmers and wizards, for cures to men or.beasts; or apply for a cure that hath plainly no natural tendency to gain the end.
Q. How do men consult the devil as a teacher.?
A:. When they observe superstitious omens of good or bad fortune *, or consult dumb persons, wizards, star-gazers, &c. j use charms, or cast any kind of lots, to discover their marriage, future lot, or things lost.
Q. What evil is there in pretending to tell men’s fortune by studying the planets or stars?
A. Hereby men arrogate to themselves the knowledgethat is proper to God*, and make their lot depend on the heavenly bodies, rather than on the will of God, Isa. xlvii. 13. Deut. xxix. 29,
Q. Are the re .any that enter into compacts with the devil?
A. Yes -y the scripture often speakaof such, and says they ought not to live, Exod. xxii. 18^ Lev. xx. -6,
Qj How do we make second causes of things an idol £1
A. .By using unlawful means,- trusting in lawful means, and ascribing events to them rather than to God, Isa. xxxh
Q. When do we make an idol of God’s ordinances, gifts, or graces ?- A. When -we love.and seek them
chiefly for themselves; or rest in, depend on, and boast of them more than God, Jer. vii. 4. Phil. iii. 5, 6.
Q. When is our idol most subtle and indiscernible?
A* When it is a solitary idol •, is in our heart y is trie lawful object of some fear, love, and delight; or is worshipped in our use of lawfulmeans, Matth. x. 37, 38.
Q. How may we discern our secret idolatrous love to s creaiure? A. When it abates our love to God,
S3 carries off our heart in his worship, or makes us abridge the performance of it, Luke xiv. 26, 27. Phil. ii. 21.
Qj What are some means of curing our Atheism and idolatry? A. Earnest prayer for the experience of
God’s powerful grace, diligent searching of his word, watching against the first motions of sin, shunning the company of the wicked, and frequenting the company of the most serious saints, Psalm cxix. 4S, 49.
Q. What is the argument to inforce the first command?
A. That ail our Atheism and idolatry is before God.
Q. What do these words, before me, in the first commandment teach us? A. That God seeth our most secret Atheism and idolatry, and is much displeased therewith.
(J. Plow doth it appear that God is much displeased with those sins? A. He often forbids them j and hath often severely punished men for them, 1 Kings xi. and xiv.
Q. Why is God so much displeased with these sins?
A. They are an attack on his being, a denial of his perfections, and rob him of his distinguished honour.