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438  CHAPTER 1 – TEST BANK

c. knowledge
d. labor

ANS: c REF: p. 9 TYPE: Con DIF: 3

TOP: How Does Your Education Affect Your Income?
 TEST BANK – CHAPTER 1  439

NOT: Because the U.S. economy is increasingly knowledge based, education is

extremely important. Two thirds of all new jobs require some kind of postsecondary
education.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

4. Major trends in today’s dynamic world of work include increased emphasis on self-
directed work groups and virtual teams, heightened global competition, innovative
communication technologies, new work environments, and focus on
a. creating an entirely online presence.
b. promoting from within.
c. restructuring and downsizing.
d. information and knowledge as corporate assets.

ANS: d REF: p. 7 TYPE: Con DIF: 3

TOP: Succeeding in the Changing World of Work
NOT: A major trend in the new world of work includes a focus on information and
knowledge as corporate assets. Corporate America is increasingly aware that
information is the key to better products and increased profitability. Other trends in
today’s workplace include flattened management hierarchies and more participatory
management.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

5. Communication is defined as “the transmission of information and meaning from one

individual or group to another.” The crucial element of this definition is
_______________.
a. transmission.
b. information.
c. meaning.
d. all of the above are equally important.

ANS: c REF: p. 7 TYPE: Con DIF: 3

TOP: Understanding the Communication Process
NOT: Communication is successful only if meaning is exchanged, making “meaning”
the crucial element. You can send information; but if it means nothing to the receiver,
true communication has not occurred.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

6. The communication process begins when the sender

a. determines the appropriate communication channel.
b. has an idea.
c. encodes an idea into a message.
d. plans for feedback.

ANS: b REF: p. 10 TYPE: Con DIF: 3

TOP: Understanding the Communication Process
440  CHAPTER 1 – TEST BANK

NOT: The communication process begins when the sender has an idea.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

7. Many of us are poor listeners because

a. the brain can process information at least three times as fast as people talk.
b. we tend to “tune out” speakers whose ideas run counter to our own.
c. we would rather talk than listen.
d. All answer choices are correct.

ANS: d REF: p. 11 TYPE: Con DIF: 3

TOP: Barriers to Effective Listening
NOT: Many of us are poor listeners because our brains can process information faster
than speakers talk, because we tend to “tune out” speakers whose ideas run counter to
our own, and because we would rather talk than listen.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

8. You can improve your listening skills if you follow tips for active listening, including
a. keeping an open mind, establishing a receptive mind-set, and listening between the
lines.
b. establishing a receptive mind-set, concentrating on appearance and delivery, and
sifting information through biases.
c. capitalizing on lag time, concentrating on your next comment, and taking as many
notes as possible.
d. All answer choices are correct.

ANS: a REF: p. 12 TYPE: Con DIF: 3

TOP: Improving Listening Skills
NOT: Active listening tips include stopping your talking, controlling your surroundings,
establishing a receptive mind-set, keeping an open mind, listening for main points,
capitalizing on lag time, listening between the lines, judging ideas and not appearances,
holding your fire, taking selective notes, and providing feedback. They do not include
using biases or concentrating on appearances or your own next comment.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

9. Your boss is giving instructions for a new method of keeping expense accounts.
However, you find it difficult to concentrate because you think the change is
unnecessary. What type of barrier to effective listening are you experiencing?
a. Language problem barrier
b. Psychological barrier
c. Physical barrier
d. Nonverbal distraction barrier

ANS: b REF: p. 12 TYPE: Ap DIF: 5

TOP: Keys to Building Powerful Listening Skills
 TEST BANK – CHAPTER 1  441

NOT: You are experiencing a psychological barrier. Psychological barriers result from
having different cultural, ethical, and personal values, including preconceived thoughts.
Language barriers refer to word choices, physical barriers refer to problems in the
setting, and nonverbal barriers refer to body language and other delivery dynamics.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

10. A listener who nods her head and maintains eye contact with a speaker is probably
a. listening actively to what the speaker is saying.
b. not understanding what the speaker is saying.
c. faking attention while she listens to music on her MP3 player.
d. formulating her response to a point with which she disagrees.

ANS: a REF: p. 12 TYPE: Ap DIF: 5

TOP: Keys to Building Powerful Listening Skills
NOT: While it is possible this listener is confused, faking attention, or considering a
snappy comeback, the eye contact and head nodding probably indicate she is listening
actively to and is interested in the speaker’s message.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

11. Brian is attending a seminar on workplace efficiency and must make a presentation on
this topic when he returns to work. Brian can increase his comprehension by keeping an
open mind, listening for main points, taking selective notes, and
a. closing his eyes.
b. speaking up immediately when he does not agree with the speaker.
c. filling in the lag time by reviewing in his mind other things he must do that day.
d. judging ideas, not appearances.

ANS: d REF: p. 12 TYPE: Ap DIF: 5

TOP: Keys to Building Powerful Listening Skills
NOT: Brian will comprehend better, and probably make a better presentation back at
work, if he judges ideas and not appearances. If he disagrees with the speaker, he should
not immediately speak up, and he should not let his mind wander to other tasks he needs
to do. He also needs to maintain eye contact with the speaker.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

12. Amelia has made a conscious effort to become an active listener. Therefore, she shuts
down her computer, turns off her cell phone, and asks her assistant to hold all incoming
calls when she conducts interviews. What technique is she using to improve listening?
a. Keeping an open mind
b. Establishing a receptive mind-set
c. Capitalizing on lag time
d. Controlling her surroundings

ANS: d REF: p. 12 TYPE: Ap DIF: 5

TOP: Keys to Building Powerful Listening Skills
442  CHAPTER 1 – TEST BANK

NOT: Active listeners strive to do all of these, but Amelia is focusing on controlling her
surroundings by removing as many competing sounds and distractions as possible.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

13. Which of the following is considered a form of nonverbal communication?

a. Facial expressions, such as a frown or raising the eyebrows
b. Eye contact, such as staring or avoiding looking someone in the eye
c. Time, such as showing up too late or too early
d. All of the above are forms of nonverbal communication

ANS: d REF: p. 12 TYPE: Con DIF: 3

TOP: Enhancing Your Nonverbal Communication Skills
NOT: All of the options listed are forms of nonverbal communication. Facial
expressions, eye contact, and use of time are just a few examples of forms of nonverbal
communication.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

14. Nonverbal communication includes

a. all unwritten and unspoken messages, intended or not.
b. only body language and gestures that accompany a spoken message.
c. only eye contact and facial expressions that support the meaning of the words.
d. only cues that reveal agreement with or contradiction of the verbal message.

ANS: a REF: p. 12 TYPE: Con DIF: 3

TOP: Enhancing Your Nonverbal Communication Skills
NOT: Nonverbal communication is all communication except the actual words (verbal
communication). Body language, eye contact, gestures, and facial expressions are only a
part of nonverbal communication.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

15. Most people think that the best predictor of a speaker’s true feelings is his or her
a. facial expressions.
b. posture.
c. gestures.
d. eyes.

ANS: d REF: p. 13 TYPE: Con DIF: 3

TOP: How the Eyes, Face, and Body Send Silent Messages
NOT: While all of these types of nonverbal communication may provide some
indication of the speaker’s feelings, most people think that the eyes are the best
predictor of a speaker’s true feelings.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion
 TEST BANK – CHAPTER 1  443

16. Suzanne wants to make a good impression during a job interview. What should she do?
a. Avoid eye contact with her interviewer in order to show respect.
b. Slump down in her chair to show that she’s relaxed.
c. Wear professional business attire.
d. She should do all of the above.

ANS: c REF: p. 15 TYPE: Ap DIF: 5

TOP: How Appearance Sends Silent Messages
NOT: Suzanne should wear professional business attire to send a positive message to
the interview. She should also maintain eye contact to signal interest, attentiveness,
strength, and credibility. In addition, she should encourage communication and
interaction by leaning forward, sitting erect, and looking alert during the interview.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

17. Melissa noticed that Stephen slammed his desk drawer right after he said that he was
happy to work late. Melissa should
a. tell Stephen that he should behave more professionally.
b. respond to the verbal message only and thank him for working late.
c. politely seek additional information by saying, I’m not sure that you really want to
stay late. Do you have somewhere you need to be?
d. fire Stephen for insubordination.

ANS: c REF: p. 15 TYPE: Ap DIF: 5

TOP: Keys to Building Strong Nonverbal Skills
NOT: When you perceive nonverbal cues that contradict verbal meanings, politely
probe for more information. You can improve communication and resolve confusion by
asking a sincere, polite question.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

18. Every country has a unique culture or common heritage that

a. teaches its members how to behave and conditions their reactions.
b. results from a common gene pool.
c. is created by a structured educational system.
d. comes from an orderly system of government and laws.

ANS: a REF: p. 16 TYPE: Con DIF: 3

TOP: How Culture Affects Communication
NOT: Every country has a unique culture or common heritage that teaches its members
how to behave and conditions their reactions. This culture or common heritage has
nothing to do with a common gene pool.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion
444  CHAPTER 1 – TEST BANK

19. Communicators in _____________ cultures (such as those in North America,

Scandinavia, and Germany) depend little on the context of a situation to convey their
meaning. They tend to be logical, analytical, and action oriented.
a. high-context
b. Asian
c. ancient
d. low-context

ANS: d REF: pp. 16-17 TYPE: Con DIF: 3

TOP: Context
NOT: Communicators in low-context cultures tend to be logical, analytical, and action-
oriented. They depend little on the context of a situation to convey meaning.
AAC: Tier 1—Diversity; Tier 2—Contexts
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

20. North Americans value straightforwardness and are suspicious of evasiveness. These
traits identify the cultural dimension of
a. individualism.
b. formality.
c. communication style.
d. time orientation.

ANS: c REF: p. 18 TYPE: Con DIF: 3

TOP: Communication
NOT: In business situations, North Americans tend to value straightforwardness and are
suspicious of evasiveness. These values illustrate communication style.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

21. An American businessperson who thinks that all Swiss are hard-working, efficient, and
neat is illustrating an example of
a. ethnocentrism.
b. tolerance.
c. stereotyping.
d. a cultural norm.

ANS: c REF: p. 19 TYPE: Ap DIF: 5

TOP: Controlling Ethnocentrism and Stereotyping
NOT: The belief that all members of a group have the same behavioral pattern is
stereotyping and not ethnocentrism, tolerance, or a cultural norm.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis
 TEST BANK – CHAPTER 1  445

22. Robert frequently comments that he likes working independently because that’s the
American way—and the American way is the best way! Robert’s belief in the superiority
of his own culture is an example of
a. stereotyping.
b. individualism.
c. ethnocentrism.
d. communication style.

ANS: c REF: p. 19 TYPE: Ap DIF: 5

TOP: Controlling Ethnocentrism and Stereotyping
NOT: Ethnocentrism reveals itself in statements such as “The American way is the best
way.” This type of ethnocentrism may be accompanied by stereotyping, which is an
oversimplified behavior pattern applied to entire groups. Neither of these beliefs is
likely to help you communicate with other cultures.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

23. Working with people from other cultures will requires tolerance. One of the best ways
to become more tolerant is by
a. practicing empathy.
b. increasing your individualism.
c. encouraging ethnocentrism.
d. knowing your communication style.

ANS: a REF: p. 19 TYPE: Con DIF: 3

TOP: Controlling Ethnocentrism and Stereotyping
NOT: Tolerance requires you to have sympathy for and appreciation of the customs of
other cultures. You develop this tolerance through practicing empathy, which helps you
to see the world through another’s eyes. If you are more individualistic or ethnocentric,
you will probably have less tolerance.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

24. While conducting business with a customer from Italy, Zoe was careful to speak slowly
and clearly, using short sentences and short, familiar words. But she noticed that the
customer had a glazed expression and did not understand her. Zoe should
a. repeat what she has said in a louder voice.
b. graciously accept the blame for not making her meaning clear.
c. end the conversation until an interpreter can be found.
d. require the Italian businessperson to restate the message in simple words.

ANS: b REF: p. 20 TYPE: Ap DIF: 5

TOP: How to Minimize Oral Miscommunication Among Intercultural Audiences
NOT: Zoe did well to speak slowly, simply, and clearly with this customer. Now she should
graciously accept the blame for not being clear instead of repeating the same words more
loudly or asking the other person to restate her message.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
446  CHAPTER 1 – TEST BANK

AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

25. When speaking with someone for whom English is a second language, you should talk
slowly, enunciate clearly, check frequently for comprehension, observe eye messages,
listen without interrupting, and
a. follow up in writing.
b. avoid smiling, which might make you appear to lack seriousness.
c. use vocabulary words that will impress the listener.
d. assume that the listener understands if he or she nods and smiles in agreement.

ANS: a REF: p. 20 TYPE: Con DIF: 3

TOP: How to Minimize Oral Miscommunication Among Intercultural Audiences
NOT: When speaking with someone for whom English is a second language, you
should confirm the results and agreements in writing.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

26. When writing for a multicultural audience, you are more likely to be understood if you
use short sentences and short paragraphs and if you include
a. slang, such as This product really rocks!
b. idioms, such as You can improve your bottom line by using this product.
c. acronyms, such as ASAP.
d. action-specific verbs, such as e-mail me if you have any questions rather than
contact me if you have any questions.

ANS: d REF: pp. 20-21 TYPE: Con DIF: 3

TOP: How to Minimize Written Miscommunication Among Intercultural Audiences
NOT: A multicultural audience is less likely to understand American slang, idioms, or
acronyms. The audience is more likely to understand clear writing that uses short
sentences, short paragraphs, and action-specific verbs.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives

27. Max is preparing a contract between his company and one in Mexico. What should he
do when citing numbers in the contract?
a. Use figures for all dates for clarity.
b. Use American currency figures.
c. Use figures instead of spelling them out.
d. Do all of the above.

ANS: c REF: p. 21 TYPE: Ap DIF: 5

TOP: How to Minimize Written Miscommunication Among Intercultural Audiences
NOT: In citing numbers, Max should use figures (for example, 15) instead of spelling
them out (for example, fifteen). He should convert dollar figures into local currency and
avoid using figures to express months. For clarity, he should instead spell out the month.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis
 TEST BANK – CHAPTER 1  447

28. Which of the following is a benefit of a diverse work environment?

a. Better ability to create the products that consumers desire
b. Fewer discrimination lawsuits, fewer union clashes, and less government regulatory
action
c. Improvement of employee relationships and increased productivity
d. All of the above are benefits of a diverse work environment.

ANS: d REF: p. 21 TYPE: Con DIF: 3

TOP: Benefits of a Diverse Workforce
NOT: Organizations that hire employees with various experiences and backgrounds are
better able to create the products that consumers desire. In addition, organizations that
set aside time and resources to cultivate and capitalize on diversity will suffer fewer
discrimination lawsuits, fewer union clashes, and less government regulatory action.
Most important is the growing realization among organizations that diversity is a critical
bottom-line business strategy to improve employee relationships and to increase
productivity.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

29. Megahertz Technology Solutions, Inc. recently suffered a discrimination lawsuit.

Advice to improve its workforce diversity is likely to include understanding the value of
differences, providing diversity training for employees, building on similarities, and
a. hiring a more homogenous work group.
b. making fewer assumptions.
c. requiring all employees to use jargon that conveys stereotypes.
d. making sure all employees conform to a standard company culture.
ANS: b REF: p. 22 TYPE: Ap DIF: 5
TOP: Improving Communication Among Diverse Workplace Audiences
NOT: Megahertz Technology Solutions, Inc. can capitalize on workforce diversity by
understanding the value of differences, by providing diversity training for employees,
by building on similarities, and by making fewer assumptions.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

30. Workers who communicate successfully with diverse audiences must make few
assumptions, learn about their own and other cultures, and
a. seek common ground.
b. help others conform.
c. avoid noticing differences.
d. All answer choices are correct.
ANS: a REF: p. 22 TYPE: Con DIF: 3
TOP: Improving Communication Among Diverse Workplace Audiences
448  CHAPTER 1 – TEST BANK

NOT: Successful communicators avoid assumptions; learn about all cultures; invite, use,
and give feedback; and seek common ground. Pretending differences don’t exist or trying
to help others conform will not improve your communication success with diverse
populations who desire to be recognized and respected.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

True-False

1. In making hiring decisions, employers often rank communication skills among the most
requested competencies.

ANS: T REF: p. 2 TYPE: Con DIF: 3

TOP: The Importance of Communication Skills to Your Career
NOT: Employers often rank communication skills among the most requested
competencies in making hiring decisions.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

2. Because of today’s communication technology, writing skills are less important than in
the past.

ANS: F REF: p 3 TYPE: Con DIF: 3

TOP: Why Are Writing Skills Increasingly Important?
NOT: Writing skills are particularly important on the job today because people are
writing more than ever before and because many people work together but are not
physically together.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion
AAC: Tier 1—Use of information technology; Tier 2—Communication evolution

3. We are born with the ability to read, listen, speak, and write.

ANS: F REF: p. 6 TYPE: Con DIF: 3

TOP: Using This Book to Build Your Career Communication Skills
NOT: The abilities to read, listen, speak, and write effectively are not inborn. When it
comes to communication, it is more nurture than nature. Good communicators are not
born; they are made.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

4. Theresa will be working with Alex on a virtual team to develop a new marketing plan.
Because they won’t meet face to face, their work will be less dependent on good
communication skills.

ANS: F REF: p. 7 TYPE: Ap DIF: 5

TOP: Succeeding in the Changing World of Work
 TEST BANK – CHAPTER 1  449

NOT: Theresa and Alex are among many employees who are working on virtual teams.
This means they will be more dependent on their communication skills to work together
effectively.
AAC: Tier 1—Patterns; Tier 2—Teamwork
AAC: Tier 1—Use of information technology; Tier 2—Asynchronous messaging, Synchronous
messaging, Communication evolution
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

5. The central objective of communication is the transmission of meaning.

ANS: T REF: p. 10 TYPE: Con DIF: 3

TOP: Understanding the Communication Process
NOT: Simply putting a message out, whether spoken or written, does not meet the purpose
of communication. Meaning must be sent and received. The transmission of the words must
result in understanding for communication to occur.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

6. Anything that disrupts the transmission of a message in the communication process is

called noise.

ANS: T REF: p. 10 TYPE: Def DIF: 1

TOP: Understanding the Communication Process
NOT: Anything that disrupts the transmission of a message in the communication
process is called noise. Channel noise ranges from static that disrupts a telephone
conversation to spelling errors in an e-mail message.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

7. Words have the same basic meanings for everyone; therefore, messages communicated
verbally are always understood.

ANS: F REF: p. 10 TYPE: Con DIF: 3

TOP: Understanding the Communication Process
NOT: A major problem when communicating any message verbally is that words have
different meanings for different people. This is why skilled communicators try to use
familiar words with concrete meanings.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

8. After explaining a new procedure to her employees, Amy asks, “Is there anything that
wasn’t clear?” She is asking this question to encourage feedback.

ANS: T REF: pp. 10-11 TYPE: Ap DIF: 5

TOP: Understanding the Communication Process
NOT: Amy can encourage feedback by asking questions such as “Is there anything that
wasn’t clear?”
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

9. Most people listen with 50 percent or higher efficiency.

450  CHAPTER 1 – TEST BANK

ANS: F REF: p. 11 TYPE: Con DIF: 3

TOP: Improving Listening Skills
NOT: Some researchers suggest that we listen at only 25 percent efficiency.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

10. Psychological barriers to listening include hearing disabilities, poor acoustics, and noisy
surroundings.

ANS: F REF: p. 11 TYPE: Con DIF: 3

TOP: Barriers to Effective Listening
NOT: Physical, not psychological, barriers include hearing disabilities, poor acoustics,
and noisy surroundings. Psychological barriers occur because we each bring a unique
set of cultural, ethical, and personal values to the communication process.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

11. If you want to become a better listener, your first step is to stop talking.

ANS: T REF: p. 12 TYPE: Con DIF: 3

TOP: Keys to Building Powerful Listening Skills
NOT: It is human nature to prefer to talk than to listen. To improve listening skills, you
must, indeed, stop talking and listen more to practice active listening skills.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

12. Brooke is listening to a difficult presentation on nanotechnology development. As a

good listener, she should take complete notes of everything said.

ANS: F REF: p. 12 TYPE: Ap DIF: 5

TOP: Keys to Building Powerful Listening Skills
NOT: Good listeners take selective notes of the most important points, but do not allow
the note-taking process to interfere with concentration on the total message.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

13. When verbal and nonverbal messages conflict, listeners tend to believe the verbal
message.

ANS: F REF: p. 13 TYPE: Con DIF: 3

TOP: Enhancing Your Nonverbal Communication Skills
NOT: When verbal and nonverbal messages conflict, listeners tend to believe the
nonverbal message.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion
 TEST BANK – CHAPTER 1  451

14. Both your personal appearance and the physical appearance of your business documents
transmit immediate and important nonverbal messages.

ANS: T REF: p. 15 TYPE: Con DIF: 3

TOP: How Appearance Silent Sends Messages
NOT: Employees send important nonverbal messages to others through their physical
appearance and through the way their business documents look. Both personal
appearance and the physical appearance of a document can have a positive or a negative
effect on the receiver.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

15. Zach’s company does business globally. By associating with people from diverse
cultures, Zach can widen his knowledge of intercultural messages and can increase his
tolerance of differences.

ANS: T REF: p. 15 TYPE: Ap DIF: 5

TOP: Keys to Building Strong Nonverbal Skills
NOT: Associating with other cultures, both at work and at leisure, can improve your
nonverbal skills by widening your knowledge of and tolerance for intercultural
nonverbal messages.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

16. Greg will be the student speaker for graduation. To ensure that his nonverbal cues
support his verbal message, he should ask friends and family to monitor his conscious
and unconscious body movements and gestures.

ANS: T REF: p. 15 TYPE: Ap DIF: 5

TOP: Keys to Building Strong Nonverbal Skills
NOT: You can ensure that your verbal and nonverbal messages match by asking family and
friends to observe your presentation to monitor your nonverbal behavior. Another effective
technique is to videotape yourself so that you can evaluate your presentation skills.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

17. Joseph will be traveling to South America to increase sales for his company. Because
the meanings of nonverbal gestures are similar in all cultures, Joseph can indicate that
everything is OK with his South American customers by using his thumb and forefinger
to form a circle.

ANS: F REF: p. 16 TYPE: Ap DIF: 5

TOP: How Culture Affects Communication
NOT: The meanings of many nonverbal gestures differ from culture to culture. Don’t
assume that a familiar American gesture has universal meaning. In fact, forming the
thumb and forefinger in a circle is obscene in South America.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis
452  CHAPTER 1 – TEST BANK

18. Laura values individualism and personal responsibility in herself and coworkers. These
values are typical of North American culture.

ANS: T REF: pp. 17-18 TYPE: Ap DIF: 5

TOP: Individualism
NOT: As a typical North American, Laura tends to value individualism and
responsibility.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

19. Bijan and his family place great emphasis on tradition, ceremony, and social rules. Bijan
is most likely a member of a low-context culture.

ANS: F REF: p. 18 TYPE: Ap DIF: 5

TOP: Formality
NOT: People in high-context cultures place more emphasis on tradition, ceremony, and
social rules than members of low-context cultures do.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

20. North Americans consider time a precious commodity and correlate it with productivity,
efficiency, and money.

ANS: T REF: pp. 18-19 TYPE: Con DIF: 3

TOP: Time
NOT: North Americans consider time a precious commodity. They correlate time with
productivity, efficiency, and money. Keeping people waiting for business appointments
wastes time and is rude.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

21. Cross-cultural communication can be improved by practicing tolerance and

ethnocentrism.

ANS: F REF: p. 19 TYPE: Con DIF: 3

TOP: Controlling Ethnocentrism and Stereotyping
NOT: Ethnocentrism is the belief in the superiority of one’s own culture. It is wise to be
tolerant in cross-cultural communication, but ethnocentrism can handicap
communication.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

22. For international trade it is a good idea to learn and use the metric system.

ANS: T REF: p. 21 TYPE: Con DIF: 3

TOP: How to Minimize Written Miscommunication Among Intercultural Audiences
 TEST BANK – CHAPTER 1  453

NOT: Because the metric system is so widely used throughout the world, for
international trade it is a good idea to learn and use this system.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

23. Developing a diverse staff that can work together cooperatively is one of the biggest
challenges facing business organizations today.

ANS: T REF: p. 21 TYPE: Con DIF: 3

TOP: Benefits of a Diverse Workforce
NOT: One of the biggest challenges facing business organizations today is developing a
diverse staff that can work together cooperatively.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives

24. Because Ryan has never met a person from Germany, he is worried about traveling
there to do business for his company. Ryan could reduce his worry by attending a
meeting of the local German club and interacting with its members from Germany.

ANS: T REF: p. 22 TYPE: Ap DIF: 5

TOP: Improving Communication Among Diverse Workplace Audiences
NOT: The fear of the unknown is a common feeling that decreases as you interact with
diverse people. By meeting some Germans before he travels, Ryan is likely to reduce
his worries.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion, Analysis

25. Businesses that want to capitalize on cultural diversity need to train workers to think
and act alike in order to reduce conflicts.

ANS: F REF: p. 22 TYPE: Con DIF: 3

TOP: Improving Communication Among Diverse Workplace Audiences
NOT: Diversity makes an organization innovative and creative. Sameness fosters an
absence of critical thinking called “groupthink.”
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives AAC: Tier 1—Reflective Thinking; Tier
2—Conclusion
454  CHAPTER 1 – TEST BANK

Fill-in-the-Blank

1. ______________ skills refer to reading, listening, nonverbal, speaking, and writing

skills.

ANS: Communication
REF: p. 3 TYPE: Def DIF: 1
TOP: The Importance of Communication Skills to Your Career
NOT: Communication skills refer to reading, listening, nonverbal, speaking, and writing
skills.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

2. ___________________ is defined as “the transmission of information and meaning

from one individual or group to another.”

ANS: Communication
REF: p. 7 TYPE: Def DIF: 1
TOP: Understanding the Communication Process
NOT: Communication is “the transmission of information and meaning from one
individual or group to another.:
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

3. In the communication process, _______________ means converting an idea into words

or gestures that will convey meaning.

ANS: encoding
REF: p. 10 TYPE: Def DIF: 1
TOP: Understanding the Communication Process
NOT: When the sender converts an idea into words or gestures, the communicator is
encoding the message.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

4. When you decide the spoken or written means by which you will send a message, you
have selected the _______________ of communication.

ANS: channel
REF: p. 10 TYPE: Def DIF: 1
TOP: Understanding the Communication Process
NOT: The channel is the means by which a message is transmitted. Channels include
both spoken and written means.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
 TEST BANK – CHAPTER 1  455

5. When the receiver translates the message from its symbol form into meaning, it is
known as _____________.

ANS: decoding
REF: p. 10 TYPE: Def DIF: 1
TOP: Understanding the Communication Process
NOT: When the receiver translates the message from its symbol form into meaning, it is
known as decoding.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

6. The verbal and nonverbal responses of the receiver create ___________, a vital part of
the entire communication process that helps the sender know that the message was
received and understood.

ANS: feedback
REF: p. 10 TYPE: Def DIF: 1
TOP: Understanding the Communication Process
NOT: The verbal and nonverbal responses of the receiver create feedback, a vital part of
the entire communication process that helps the sender know that the message was
received and understood.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

7. __________ cues include eye contact, facial expression, body movements, space, time,
territory, and appearance.

ANS: Nonverbal
REF: p. 12 TYPE: Con DIF: 3
TOP: Enhancing Your Nonverbal Communication Skills
NOT: Nonverbal cues include eye contact, facial expression, body movements, space,
time, territory, and appearance.
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

8. According to a model developed by cultural anthropologist Edward T. Hall,

_______________ refers to the stimuli, environment, or ambience surrounding an event
and is arranged on a continuum from low to high.

ANS: context
REF: p. 16 TYPE: Def DIF: 1
TOP: Context
NOT: According to a model developed by cultural anthropologist Edward T. Hall,
context refers to the stimuli, environment, or ambience surrounding an event and is
arranged on a continuum from low to high.
AAC: Tier 1—Diversity; Tier 2—Contexts
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

9. The belief in the superiority of one’s own culture is known as ____________. This
natural attitude is found in all cultures.
456  CHAPTER 1 – TEST BANK

ANS: ethnocentrism
REF: p. 19 TYPE: Def DIF: 1
TOP: Controlling Ethnocentrism and Stereotyping
NOT: The belief in the superiority of one’s own culture is known as ethnocentrism. This
natural attitude is found in all cultures.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion

10. ______________ means learning about beliefs and practices different from our own and
appreciating them. One of the best ways to develop this trait is to practice empathy.

ANS: Tolerance
REF: p. 19 TYPE: Def DIF: 1
TOP: Comparing Key Cultural Values
NOT: Tolerance means learning about beliefs and practices different from our own and
appreciating them. One of the best ways to develop tolerance is to practice empathy.
AAC: Tier 1—Diversity; Tier 2—Cultural Imperatives
AAC: Tier 1—Reflective Thinking; Tier 2—Conclusion
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should mark, or punish him according to the demerit of, he could not
stand. Thus the Psalmist says, though speaking of himself as a
believer, and consequently in a justified state, Enter not into
judgment with thy servant; for in thy sight shall no man living be
justified, Psal. cxliii. 2. This a believer may say, and yet not conclude
himself to be in a state of condemnation; inasmuch as he sees
himself, by faith, to have ground to determine that he is delivered
from, and so not condemned by the law, as a covenant of works.
Moreover, it is observed, on the other hand, in the answer under our
present consideration, that the moral law is of use to a believer, in
those respects in which it is of use to all men; and therefore he is
laid under the strictest obligation to perform all the duties which we
owe to God and man, and to be humbled for those defects which he
has reason to charge himself with, which call for the daily exercise of
repentance towards God, and faith towards our Lord Jesus Christ.
But as to the special use of the moral law to those who are
regenerate, as distinguished from all others, it is said to shew them
how much they are bound to Christ for his fulfilling it, and enduring
the curse thereof in their stead, and for their good. Thus Christ is
said to be the end of the law for righteousness, Rom. x. 4. that is,
he has answered the end and demand of the law, by performing that
obedience which it requires, and thereby procuring a justifying
righteousness, which is applied to every one that believes. This lays
them under a superadded obligation to obedience, peculiar to them
as believers; so that they are not only engaged to the practice of
universal holiness, from the consideration of the sovereignty of God
commanding in common with all others, but from the love of Christ,
which does as it were constrain them hereunto, 2 Cor. v. 14. And
hereby they are said to be provoked to more thankfulness, as they
have greater inducements hereunto than any others; and this
gratitude cannot be better expressed than by the utmost care to
approve themselves to him in all things. Therefore the grace of God
is so far from leading to licentiousness, that all who have
experienced it, are hereby put upon the exercise of that obedience
which they owe to God as their rightful Lord and Sovereign, and to
Christ as their gracious Redeemer, whom they love entirely; and
therefore keep his commandments.
I cannot but here take occasion to observe, not only with dislike, but
a just indignation, how some, under a pretence of religion, sap the
very foundation of it, while they frequently make mention of the
gospel, and the liberty wherewith Christ has made his people free,
and at the same time abuse it, not only by practising, but pleading
for licentiousness. The Epicureans were libertines among the
Heathen, and the Sadducees among the Jews; but these were vile
and profligate out of principle; either denying the being of a God, or
disowning his perfections as well as future rewards and
punishments; and therefore it is no wonder they had no regard to
the divine law. But I want words to express the wickedness of those
who pervert the gospel of Christ, as though that exempted them
from the obligation which all are under to universal obedience.
The apostle had to do with some such in his day; and therefore he
represents them as saying, Is the law sin? that is, since we are
delivered from the condemning sentence thereof, may we not take
encouragement from thence to sin? or, as he elsewhere brings them
in as saying, Shall we continue in sin, that grace may abound? chap.
vi. 1. To both which he replies, with the greatest detestation, God
forbid. After this, in an early age of the church, the Nicolaitans, Rev.
ii. 6. and Gnostics, and among them, the Valentinians held these
pernicious opinions, and encouraged themselves in the practice of
the greatest immoralities[200]. And Augustin speaks of the Aetians
and Eunomians, who lived in his time, who pretended that any one
who persisted in the vilest crimes, would receive no detriment
thereby, provided they adhered to the sentiments which they
advanced[201]. And there are many, in later ages, whose sentiments
have been, in this respect, subversive of all religion; and from their
denying the obligation we are under, to yield obedience to the law of
God, are justly called Antinomians.
However, that we may not appear to be unjust to the characters of
men, let it be considered, that we are not here speaking of the
charge of Antinomianism, which some, who defend or oppose the
doctrines of grace, bring against each other; as supposing that their
respective sentiments lead to licentiousness. The Papists and
Pelagians pretend, though unjustly, that the doctrine of
predestination, efficacious grace, and the final perseverance of the
saints, is liable to this charge; while they on the other hand, lay
themselves open to the like charge, by advancing doctrines which
have the most pernicious tendency, as subversive of practical
godliness, in various instances; particularly their asserting, that God
in the gospel-covenant, dispenses with imperfect obedience instead
of perfect; and this is no other than what we are able to perform
without the aids of divine grace. But this we pass over, leaving each
party to defend their scheme from this imputation.
As to others, who are more especially known by the character of
Antinomians, these are of two sorts, namely, such who openly
maintain that the moral law is not a rule of life in any sense; and
that good works are not to be insisted on as having any reference to
salvation; and therefore, if persons presume, as they, according to
them, ought to do, that Christ died for them, and they were justified
before they had a being, they may live in the practice of the greatest
immoralities, or give countenance to them that do so, without
entertaining the least doubt of their salvation; and that it is a
preposterous thing for those who thus presumptuously conclude
themselves to be justified, to confess themselves guilty of sin; since
that would be to deny that they are in a justified state, or in any
sense, to pray for the pardon thereof; since that would argue that it
is not forgiven. Neither can they, with any tolerable degree of
patience, entertain the least exhortations to practical godliness;
because they pretend, that they are exempted from the obligation to
perform any branch thereof, by their not being under the law. Nay,
some of them have been so impudent, and daringly wicked, as to
assert, that if they should commit murder, adultery, or any other
crimes of the like nature, even this would be no bar in the way of
their salvation; nor the most vile sins that can be committed, do
them any hurt, or in the least affect their eternal state. I have,
indeed, sometimes thought that this representation of
Antinomianism was no other than a consequence, deduced from
some absurd doctrines that have been maintained; or that so much
of hell could never put on the mask or shew of religion in any
degree; and that this character belonged to none but those who are
open and professed Atheists. But though my lot has not been cast
among persons of so vile a character, yet I have been informed, by
those whose souls have been grieved with such conversation, that
there are some in the world who thus set themselves against the law
of God.
There are others, indeed, who are styled Antinomians, whose
conversation is blameless, and are not therefore to be ranked with
these men, or judged Antinomians in practice; who, nevertheless, do
great disservice to the truth; and, it may be, give occasion to some
to be licentious, by advancing unguarded expressions, which will
admit of a double construction, without condescending to explain
some bold positions, which they occasionally lay down.
Thus when they maintain eternal justification, without considering it
as an immanent act in God, or as his secret determination, not to
impute sin to those who are given to Christ; but ascribe that to it,
which is only to be applied to justification, as it is the result of God’s
revealed will, in which respect it is said to be by faith: and when
they encourage persons from hence, to conclude that their state is
safe; and to maintain that it is the duty of every one to believe that
he is thus justified; this has certainly a tendency to lead some out of
the way of truth and holiness, whether they design it or no. And
when others speak diminutively of good works as though they were
in no sense necessary to salvation, because they are not the matter
of our justification. This may give occasion to some to think that
they may be saved without them.
And when others deny the law to be a rule of life, or assert that
believers have nothing to do with it; though, it may be, they
understand nothing else by it, but that it is not that rule, according
to which God proceeds in justifying, or giving his people a right to
eternal life; or, that a believer is not under the law, as a covenant of
works; yet many would be ready to think the words had a different
meaning, and so be led out of the way thereby, how far soever this
might be from their intention. And if a person seems studiously to
avoid confessing of sin, or praying for forgiveness, some would be
ready to judge of his sentiments by his practice; and certainly our
denying this to be a duty in any sense, is not only contrary to
scripture, but inconsistent with that humility and faith which are
essential to practical godliness. Or when persons deny that self-
examination is a duty; and speak of all marks and evidences of
grace, though never so just and agreeable to the scripture-account
thereof, as legal, or a low way, in order to a person’s coming to the
knowledge of himself; or suppose that they are unnecessary, as
being inconsistent with the Spirit’s testimony: This has a tendency to
lead to presumption, which is a degree of licentiousness.
Moreover, when they assert that God is not angry with his people for
their sins, nor, in any sense, punishes them for them, without
distinguishing between fatherly chastisements, and the stroke of
vindictive justice, or the external and sensible effects of that hatred
which God cannot but exercise against sin, and his casting them out
of a justified state: Such doctrines as these lead some persons to
licentiousness, whatever be the secret meaning of those that
advance them.
We have an instance of this, as the historian observes[202], in
Agricola, who was Luther’s towns-man, and great admirer; who, as it
is probable, did not thoroughly understand what he maintained
concerning the subserviency of the law to the gospel, and its having
no place in the justification of a sinner; or else, from some
unguarded expressions, which he was sometimes apt to make use
of; this friend of his took occasion to advance some Antinomian
tenets, viz. that repentance ought not to be urged from the
consideration of the breach of the law; and that the gospel ought to
be preached to sinners before they are brought under conviction by
the law; and that how scandalous and debauched soever persons be
in their lives, yet, if they do but believe the promises of the gospel,
they shall be justified. In this, Agricola was followed by a party of
men; and accordingly Antinomianism is said to have taken its rise, in
this part of the world, from that time. Luther, on the other hand, was
forced to take a great deal of pains to rectify his mistakes; which,
though it tended to his conviction, yet it did not put a stop to the
spread of his errors, which he had before propagated.
As for those who were charged with Antinomianism in England, in
the last century, such as Dr. Crisp, Eaton, Saltmarsh, Town, and
others, whatever their design might be, and how much soever they
were remote from the charge of Antinomianism in practice; though it
be alleged in their vindication, by some, that the principal thing they
had in view, was to bear their testimony against the prevailing
doctrine of Arminianism, that was studiously propagated by some
persons of great character and influence in the nation: Nevertheless,
we cannot but conclude, that they had done more service to the
cause of truth, had they been more cautious in explaining their
sentiments, and saved those, who had favourable thoughts of them
in other respects, the trouble of producing some expressions out of
their writings, to convince the world that they did not hold those
dangerous notions which were charged upon them: and it is too
evident to be denied, that many have taken them in the worst
sense; who have from hence been ready to charge the most
important doctrines of the gospel, as leading to licentiousness, and
this has made some more sparing in defending those truths which
ought to have been insisted on, and explained, though in other
words more intelligible and unexceptionable.
 Quest. XCVIII.

Quest. XCVIII. Where is the moral law summarily

comprehended?
Answ. The moral law is summarily comprehended in the Ten
commandments, which were delivered by the voice of God upon
mount Sinai, and written by him in two tables of stone, and are
recorded in the twentieth chapter of Exodus; the four first
Commandments containing our duty to God, and the other six
our duty to man.

Having considered the moral law, as written on the heart of man at

first, and the knowledge thereof, in some degree attainable by all
who exercise their reasoning powers: We are in this, and some
following answers, led to consider that epitome, or abstract thereof,
that was given to the Israelites by the voice of God upon mount
Sinai, which is contained in the Ten Commandments.
But since we are considering this instance of divine condescension to
them, it may not be reckoned altogether foreign to our present
design, for us to give some brief account of those other laws which
God gave, together with the moral law; most of which were
communicated from mount Sinai: And therefore we may observe,
that together with the moral law, there were several forensic or
judicial laws given by God for the government of the people of
Israel, which more especially respected their civil rights. And there
were other laws which had a more immediate subserviency to their
attaining the knowledge of those things which related to the way of
salvation by the promised Messiah, which are more fully revealed in
the gospel: And this is what we call the ceremonial law. Both these
are to be considered before we come to speak concerning the moral
law, as summarily comprehended in the Ten Commandments.
I. Concerning the judicial law. It cannot be supposed that so great a
people, so much interested in the care of God, to whom he
condescended to be their king, should be without a body of laws for
their government: Accordingly there were some given them by him,
which were founded in, and agreeable to the law of nature and
nations; which all well-governed states observe unto this day, viz.
that murder should be punished with death; theft with restitution, or
some other punishment that may best tend to deter from it.
Moreover, besides these, there were other judicial laws given to
Israel, which had a more immediate tendency to promote their civil
welfare, as a nation distinguished from all others in the world; which
laws expired when their civil policy was extinct. And these were,
1. Such as tended to prevent the alienation of inheritances from the
respective families to which they were at first given. Accordingly God
commanded, that if a man died without children, his brother should
marry his widow to raise up seed to him, to inherit his estate and
name, Deut. xxv. 5, 6. Matt, xxii. 24.
2. If an Israelite was waxen poor, and obliged to sell his land, for the
payment of his debts; the purchaser was to admit any of his family
to redeem it; or, if they could not, he was, nevertheless, to restore
the land at the year of Jubilee, which was every fiftieth year, Levit.
xxv. 11, 12, 13, 25, 26, 27.
3. If an Hebrew servant was sold for the payment of debts, which he
could not otherwise discharge; his master was obliged to release him
after six years service, Exod. xxi. 2. But if the servant chose to stay
with his master longer than that time, out of the love he bore to
him; then he was to have his ear bored, as a token that he should
serve him, without being subject to the aforesaid laws, which made
provision for his discharge after a certain number of years, ver. 5, 6.
4. The land was to lie untilled, and the vine-yards and olive-yards
were to be free for every one to come and eat of the fruit thereof
every seventh year; designed more especially for the relief of the
poor, amongst them, who had no distinct inheritance of their own,
chap. xxiii. 10.
5. They were prohibited from taking usury of an Israelite, though
they might of a stranger. The reason of which law might be, either
that they might exercise brotherly kindness and charity to one
another, in which sense the law is in force to this day; especially
when the poor borrow money to supply themselves with necessary
food, in which case it is now unlawful to take usury. Or else it is to
be considered, that the Israelites lived upon their farms or cattle, by
which they seldom got more than what was a necessary provision
for their families. And therefore the paying usury whenever they
were necessitated to borrow money, would have procured their ruin
in the end. Therefore they were not to take usury of an Israelite, but
of a stranger they might; because they enriched themselves by
merchandise, and were gainers in a way of trade, by what they
borrowed.
6. All the males were to come up to Jerusalem, to appear before
God, and perform public worship in the temple three times a year,
viz. at the solemn festivals; the passover, pentecost, and the feast of
tabernacles, Deut. xvi. 16, 17.
7. Six cities of refuge were appointed for those to fly to, for
protection, who killed any one by accident. Though a near kinsman,
as an avenger of blood might kill the man-slayer before he came to
one of these cities. The design of which law was to induce them to
take care that none might lose their lives through inadvertency. And
there was provision made in these cities for the man-slayer to dwell
safely; whereby a just difference was put between such an one, and
a wilful murderer, Numb. xxxv. 15, 26, 27. Thus concerning the
judicial laws.
II. We now proceed to consider the ceremonial laws that were given
them, the end whereof was to lead them into the knowledge of
Christ, and the way of salvation by him, then to come, Heb. x. 1.
Gal. iii. 24, 25. These may be considered under six heads, which we
shall speak briefly to;
[1.] It was ordained, that all their males should be circumcised. This
was designed to be a visible mark put on the church, whom God had
set apart for himself, that hereby they might be distinguished from
the world: But the principal design hereof was, that it might be a
sign or seal of the blessings of the covenant of grace, in which God
promised that he would be a God to them; and they were hereby to
own themselves as his people, Gen. xvii. 7, 10.
[2.] There were various ways whereby persons were reckoned
unclean, and ordinances appointed for their cleansing. They were
rendered unclean, by eating those birds, beasts, fishes, and creeping
things, which God had pronounced unclean, and not designed for
food, Lev. xi. Moreover, they were polluted by touching the dead
bodies of such unclean birds, beasts, fishes, or creeping things, ver.
31. Again, some diseases, incident to the bodies of men, which were
more than ordinarily noisome, rendered them unclean, as the issue,
leprosy, &c. Lev. xv. 2, & seq. and ch. xiii. and the clothes they wore,
the houses they lived in, the beds on which they lay, their ovens and
the vessels used in eating or drinking, were, on several accounts,
deemed unclean, and accordingly were either to be cleansed or
destroyed; otherwise the owners thereof would be polluted
hereby[203].
This law was designed to signify how odious and abominable sin,
which is a moral pollution, is, in God’s account, who is of purer eyes
than to behold iniquity, Hab. i. 13. We might also observe; that there
are various ordinances appointed for their cleansing, in order to
which, several sacrifices were to be offered, and divers washings
with water, Lev. xiii—15. The former of these signified the way of our
being delivered from sin by the blood of Christ, as the procuring
cause of forgiveness, Heb. ix. 13, 14. Eph. i. 7. the latter, our being
cleansed from sin by the internal, powerful influences of the Holy
Spirit, in regeneration and sanctification, Ezek. xxxvi. 25-27. Heb. x.
22. Tit. iii. 5, 6.
[3.] There were holy places, such as the tabernacle and temple, with
the vessels and ornaments thereof. The tabernacle was erected
according to the pattern which God shewed to Moses in the mount,
Exod. xxv. 40. and was so framed, that it might be taken to pieces,
and removed from place to place, as often as the host of Israel
changed their station in the wilderness: And accordingly there were
Levites appointed to take it down and set it up; and also waggons
with oxen, to carry it, excepting those parts of it which belonged to
the holiest of all, which were to be carried on their shoulders, Numb.
vii. 6.
The temple was that fixed place appointed for public worship at
Jerusalem; first built by Solomon, and afterwards rebuilt by
Zerubbabel. And both this and the tabernacle signified, that God
would dwell in the midst of his people, and accept of that solemn
and instituted worship that was to be performed by his church, in all
ages. This was designed to be a type of the incarnation of the Son of
God, who is styled Emmanuel, God with us; and in allusion hereunto,
he calls his body a temple, John ii. 19.
Moreover, the courts of this tabernacle and temple, and the ministry
performed therein, had each their respective signification annexed to
them. That, in which the priests came daily to minister, wherein gifts
and sacrifices were offered, prefigured Christ’s offering himself a
sacrifice upon earth, for the sins of his people. And the inner court,
which was the holiest of all, into which none but the high-priest was
to enter, and that with blood and incense, signified Christ’s entering
into heaven, to appear in the presence of God for us, Heb. ix. 24.
As for the vessels of the tabernacle and temple, these were either
such as were in the first court, which is also called the sanctuary; in
which was the candlestick, the table, and the shew-bread, Lev. xxiv.
2-7. Heb. ix. 2. the laver and the altar, Exod. xxx. 18. all which were
designed for types. The candlestick signified the church, and the
preaching the gospel therein; whereby light is held forth to the
world, Rev. i. 20. Matt. v. 14. The shew-bread set up, signified the
communion which the members of the church have with Christ, and
with one another, 1 Cor. x. 17. as he styles himself, the bread of life,
or, the bread of God, which cometh down from heaven, and giveth
life unto the world, John vi. 33. The laver signified, that when we
draw nigh to God, our persons and services ought to be pure and
holy; to which the apostle alludes, when he says, Let us draw near
with a true heart, in full assurance of faith, having our hearts
sprinkled from an evil conscience, and our bodies washed with pure
water, Heb. x. 22. The altar, which was holy, and sanctified the gift
that the high-priest offered thereon, Matt, xxiii. 19. so that every
thing that touched it was holy, Exod. xxix. 37. this signified, that the
divine nature of Christ added an infinite worth to what he did in the
human; in which he offered himself a sacrifice to God. These were
the vessels in the outer court.
The vessels in the inward court, or holiest of all in which were the
golden censer, the ark of the covenant, and the Cherubims of glory
shadowing the mercy seat, Heb. ix. 3-5. were a symbol and type of
God’s special presence with his people, which is their glory; or of the
Son of God’s dwelling with us, in our nature. The mercy-seat, which
was placed over it, signified that the mercy of God was displayed to
sinners, through Christ. The cherubims of glory with their wings
spread, overshadowing and looking down upon the mercy-seat,
signified that the angels behold and admire the stupendous work of
redemption, 1 Pet. i. 12. The altar of incense, and the golden censer,
were types of the intercession of Christ for his people; and its
fragrancy typified the acceptableness thereof in the sight of God.
There were, besides these, three more things in the holiest of all,
which are particularly mentioned, viz. the pot of manna, which was
miraculously preserved from corruption throughout their
generations, as a memorial of the bread which God had fed them
with in the wilderness, and a type of Christ, the bread of life, who
was to come down from heaven, John vi. 48-50. There was also
Aaron’s rod, which was preserved in memory of the wonders that
were wrought by it in Egypt, at the Red Sea, and in the wilderness:
And it is said to have blossomed and yielded almonds, Numb. xvii. 8.
which seemed to typify the flourishing state of the gospel; which is
called, The rod of God’s strength, Psal. cx. 2. Moreover, the two
tables of the law were put into the ark, whereby the exceeding
holiness of it was signified; and also that the law should be fulfilled
and magnified by Christ, when he came to dwell among us. Thus we
have given a brief account of the holy vessels of the temple and
tabernacle.
We might also have added, that there were various ornaments
thereof; they were adorned with silver, gold, and precious stones,
carved, and curious needle-work; which rendered them exceeding
rich and beautiful. The temple in particular, was the wonder of the
world, far surpassing all other buildings, either before or since, Exod.
xxv. 3-7. 1 Chron. xxix. 2-5. And this may be supposed to shadow
forth the spiritual beauty and glory of the gospel-church, and of the
heavenly state, in which it shall be brought to its utmost perfection,
Rev. xxi. 11-23. Thus concerning those holy places, which were
immediately designed for worship.
There were other holy places, such as the land of Canaan, which
was styled the Holy land, and the inhabitants thereof a holy nation,
or the people of his holiness, Isa. lxiii. 18. And as this was a place
where God gave them rest, and a settlement, after forty years travel
in the wilderness, it was a type of that rest which the church was to
expect from Christ under the gospel, Isa. xi. 10. Heb. iv. 9. Moreover,
Jerusalem was an holy city, Nehem. xi. 1. Matt. iv. 5. because thither
the tribes went up to worship, Psal. cxxii. 4. and God was present
with them there, Ezek. xxxvii. 27, 28.
[4.] There were other laws that respected those whom God had
appointed to be ministers in holy things. These were the Priests and
Levites, who were to assist them in some parts of their office; but
especially the high-priest, who was the chief or head of them all,
who is considered as an eminent type of Christ’s Priestly office in
several respects, Heb. v. 1-5. And there were various ceremonies
instituted, which were observed in their consecration of them;
particularly they were to be washed with water, Exod. xxix. 4. which
was a rite used in the consecration of persons and things; and
signified, that they who ministred in holy things, should be holy in
their conversation. Moreover, there were several garments to be
made and put on them, which are styled holy, and designed for
glory and for beauty, chap. xxviii. 2, & seq. These signified the
dignity and holiness of Christ’s priesthood. And particularly the
breast-plate, which was only worn by the high-priest, adorned with
precious stones, on which the names of the children of Israel were
engraven, with which he was to go into the holy of holies. This
signified the concern of Christ’s people in the execution of his
Priestly office, and his representing them when appearing in the
presence of God for them. Again, they were anointed with the
precious ointment, compounded for that purpose, chap. xxx. 25, 30.
whereby they were set apart, or consecrated to minister in the
priest’s office, and were types of Christ; upon which account he is
said to be anointed with the oil of gladness above his fellows, Psal.
xlv. 7.
[5.] There were other laws respecting the temple-service, or the
gifts and sacrifices that were to be offered there. There were many
gifts presented or devoted to God; some of which were not designed
for sacrifice, but to testify their acknowledgment of God’s right to all
we are and have; and among these, the first ripe fruits were offered,
or presented, as gifts to him, Exod. xxix. 29. As for those things that
were designed for sacrifice, these were offered, and their blood
poured forth on the altar; which signified the expiation of sin by the
blood of Jesus, Heb. ix. 22, 23, 26. And that part of the high-priest’s
office, which respected his carrying the blood with the incense, into
the holiest of all, was a type of Christ’s entering into heaven, there
to appear in the presence of God for his people, chap. ix. 24.
[6.] There were other laws that respected the holy times or festivals,
appointed for solemn worship. Some of these were monthly, as the
new moons; others annual, as the passover; which was not only a
sign memorizing their having been formerly delivered from the
sword of the destroying angel, when he slew the first-born of Egypt;
but it typified our deliverance from the stroke of vindictive justice, on
which account Christ is called our passover, 1 Cor. v. 7. There was
also the feast of harvest, in which the first-fruits were presented to
God as an acknowledgment that he has a right to the best of our
time and service. There was also the feast of tabernacles; which not
only called to remembrance their dwelling in tents in the wilderness,
but was an acknowledgment that we are strangers and sojourners
upon earth; and was also a type of Christ, who was expected to
come and pitch his tabernacle among us in his incarnation. There
are many other laws, both judicial and ceremonial, that I might have
mentioned; but since these things are only spoken of occasionally, as
being imparted by God to Israel, by the hand of Moses, from mount
Sinai, at the same time, or soon after, the Ten Commandments were
given, Deut. iv. 12, 13. we shall add no more concerning them, but
proceed,
To consider what is particularly mentioned in this answer, concerning
God’s giving this abstract of the moral law contained in them, which
were first delivered by a voice; in which respect God is said to have
talked with them face to face, chap. v. 4. but at the same time there
were many ensigns of terrible majesty attending the delivery of this
law; the mountain burned with fire, Exod. xix. 18. There were
lightnings, thunderings, and earthquakes, and the sound of a
trumpet, that waxed louder and louder; which made the people, and
Moses himself, exceedingly tremble, Exod. xx. 18. Heb. xii. 18, 19.
and there was the ministry of angels who performed that part of the
work which they were employed in on this solemn occasion. This is
described in a majestic style, becoming the subject insisted on,
when it is said, The Lord came from Sinai, and rose up from Seir
unto them; he shined forth from mount Paran, and he came with ten
thousands of saints; from his right hand went a fiery law, Deut.
xxxiii. 2. Their ministry might probably consist in their forming the
thunder, lightnings, and tempest. Nevertheless, the law was not
originally from them, but given immediately by God. And the design
of its being given in such an awful and majestic way was, that God
might hereby set forth his greatness, and fill them with a reverential
fear of him; and to intimate, that if they did not yield obedience to
him, they were to expect nothing else but to be consumed by the
fire of his jealousy. However, it was not an intimation that he
designed to destroy, but to prove them; as it is said, that his fear
might be before their faces, that they should not sin, Exod. xx. 20.
That which we may farther observe is, that after God had delivered
the Ten Commandments by words; he wrote them with his own
finger, on two tables of stone; in which the moral law is summarily
comprehended; which is particularly explained in several following
answers.
 Quest. XCIC.

Quest. XCIX. What rules are to be observed for the right

understanding of the Ten Commandments?
Answ. For the right understanding of the Ten Commandments,
these rules are to be observed,

I. That the law is perfect, and bindeth every one to full

conformity in the whole man unto the righteousness thereof, and
unto entire obedience, for ever, so as to require the utmost
perfection of every duty, and to forbid the least decree of every
sin.

This implies, that how unable soever we are to yield perfect

obedience, yet it does not cease to be a duty. And though some sins
are smaller than others, yet the least is contrary to the law of God;
and therefore not to be committed by us.

II. That it is spiritual, and so reacheth the understanding, will,

affections, and all other powers of the soul, as well as words,
works, and gestures.

This denotes that obedience ought to be performed in a spiritual

manner. God is to be worshipped with our spirits; without which, all
external modes of worship will avail nothing. Nevertheless, external
worship is to be performed and expressed by words, works, and
gestures; which supposes that our understandings are rightly
informed, or that we do not worship an unknown God, and that our
wills express a readiness to obey him out of choice, and without the
least reluctancy; and our affections must centre in him, as
performing the duties incumbent on us, with the utmost delight and
pleasure.

III. That, one and the same thing, in divers respects, is required
or forbidden, in several commandments.

Thus covetousness is forbidden in the Tenth Commandment.

Nevertheless, as hereby the world is loved more than God, it is a
breach of the first Commandment, and as such is styled idolatry, Col.
iii. 5.

IV. That, as, where a duty is commanded, the contrary sin is

forbidden, and where a sin is forbidden, the contrary duty is
commanded. So, where a promise is annexed, the contrary
threatening is included; and where a threatening is annexed, the
contrary promise is included.

Thus the fifth Commandment requires us to honour our superiors;

therefore it forbids our reproaching or doing any thing dishonourable
or injurious to them, Matt. xv. 4. The eight Commandment forbids
stealing; and it also requires the contrary duty, namely, that we
should labour for a competent maintenance, that we may not be
exposed to any temptation thereunto. Thus it is said, Let him that
stole, steal no more, but rather let him labour, working with his
hands the thing which is good, that he may have to give to him that
needeth, Eph. iv. 28. Moreover, as there is a promise of long life
annexed to the fifth Commandment, this includes the contrary
threatening to those that break it. Thus it is said, The eye that
mocketh at his father, and despiseth to obey his mother, the ravens
of the valley shall pick it out, and the young eagles shall eat it, Prov.
xxx. 17. And on the other hand, whatever threatening is annexed to
any commandment, the contrary promise is included, and belongs to
those that repent of, or abhor, and turn from the sin therein
forbidden. Thus it is said, At what instant I speak concerning a
nation, and concerning a kingdom, to pluck up and to pull down,
and to destroy it. If that nation against whom I have pronounced
turn from their evil, I will repent of the evil that I thought to do unto
them, Jer. xviii. 7, 8.

V. That what God forbids, is at no time to be done; what he

commands, is always our duty, and yet every particular duty, is
not to be done at all times.

Thus sin is, under no pretence to be committed. Accordingly Moses,

when he was in a prosperous condition in Pharaoh’s court, though
he might have pretended, that his greatness, and the advantages
which Israel might have expected from it, might have been an
excuse for his continuing to enjoy the pleasures of sin there.
Nevertheless, he was sensible that this would not exempt him from
guilt; therefore he forsook Egypt, and chose rather to suffer affliction
with the people of God, than to enjoy the pleasures of sin, Heb. xi.
25. Again, what God commands is always a duty; so that there is no
season of life in which it ceases to be so: as for instance, praying,
reading, hearing the word, &c. Nevertheless these duties are not
actually to be engaged in every moment of our lives. It is always our
duty to visit the sick, comfort the afflicted, defend the oppressed;
but such objects do not always present themselves to us, so as to
render it our duty at all times.

VI. That, under one sin or duty, all of the same kind are
forbidden or commanded, together with all the causes, means,
occasions, and appearances thereof, and provocations thereunto.

Thus, according to the fourth Commandment, it is our duty to

sanctify the Sabbath, and consequently to avoid every thing that
may be a means or occasion of our breach of it. In the sixth
Commandment murder is forbidden; so is likewise all sinful passion
or anger with our brethren without a cause, Matt. v. 22. And in the
seventh, adultery is forbidden; so is also looking on a woman to lust
after her, Matt. v. 28. And as we are obliged to abstain from every
sin forbidden, so from all appearance of evil, 1 Thes. v. 22. or what
may be an occasion of it. Thus fathers are not to provoke their
children to wrath, Eph. vi. 4. and according to the moral reason of
the command, we are not to provoke any one to wrath, or do that
which may excite their corruptions.

VII. That, what is forbidden or commanded to ourselves, we are

bound, according to our places, to endeavour that it may be
avoided or performed by others, according to the duty of their
places.

Not to endeavour to prevent sin in others, is, in effect, to commit it

ourselves. Thus Eli contracted the guilt of his sons crimes, by not
endeavouring to prevent them. And persons are said to hate their
brethren in their hearts who do not rebuke them, but suffer sin upon
them, Lev. xix. 17. And Abraham is commended in that he should
command his household after him, that they should keep the way of
the Lord, Gen. xviii. 19. From hence it follows, that it is a duty for
parents to instruct their children in the ways of God, Deut. vi. 6, 7.

VIII. That, in what is commanded to others, we are bound

according to our places and callings, to be helpful to them, and
to take heed of partaking with others in what is forbidden them.

That we are to be helpful to others, in that which is their duty,

appears, from our obligation to endeavour that God may be glorified.
Therefore we are, to our utmost, to promote their faith and joy in
Christ. Thus the apostle says, We are helpers of your joy, 2 Cor. i.
24. And, on the other hand, we ought to take care that we do not
partake with others in their sin. Thus the Psalmist says, When thou
sawest a thief, then thou consentedst with him, and hast been
partaker with adulterers, Psal. l. 18.
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