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none of these properties, nor effects.

Q. 73. Wherein consists the harmony or agreeableness betwixt faith, love, and hope?

A. By faith, we get a sight of an unseen good, and believe it, Heb. xi. 27: by love we desire and seek after it, Isa. xxvi. 6: and by hope, we confidently expect, and patiently wait for it, Rom. viii. 25. Q. 74. How does faith view and consider its objects?

A. It views them, as certain, suitable, and invisible.

A. Because it acts and goes forth towards them, upon the bare testimony of God; not only without the concurrence of sense and carnal reason, John xx, 29. but ofttimes over the belly of them; Rom. iv. 18, 19.

Q. 78, Is faith any part of our justifying righteousness?

A. No: we acknowledge no other righteousness, for pardon and acceptance, but the righteousness of Christ alone, Phil. iii. 9.

Q. 79. Why then are we said to be "justified by faith," Romans

Q. 75. How does it view them v. 1? as certain?

A. Because of the unquestionable veracity of God who reveals them, John vi. 69. "We believe and are sURE, that thou art that Christ the Son of the living God." Q. 76. Why does it consider them as suitable?

A. Because they are exactly adapted to the state and circumstance of the soul, whatever it is, 1 Cor. i. 30. 1 Tim. i. 15. Q. 77. Why does faith view its objects as invisible?

A. Because it is faith which lays hold upon, and receives that righteousness whereby we are justified, Rom, iii. 22.

Q. 80. Is not faith necessary to interest us in Christ, and the benefits of his purchase?

A. Yes: for though the endorsement of the promise to us, gives us a right of access, Acts ii. 39; yet it is faith, that gives the right of possession, John vi. 47. that believeth on me, HATH everlasting life."

QUEST. 87. What is repentance unto life?

"He

ANSW. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after, new obedience.

Q.1. Why is the repentance, described in the answer, called [repentance unto life,] Acts xi. 18? A. Because, being a saving grace, it is inseparably connected with salvation, whereof it is a part, and likewise to distinguish it from the sorrow of the world, which worketh death, 2 Cor. vii. 10.

Q. 2. What is meant by the sorrow of the world, working death? A. The meaning is: that the le

gal sorrow, or horror of conscience, which the men of the world may have, from a dread of God, as a vindictive judge, ready to pour out the vials of his wrath and vengeance upon them, without any uptaking of his mercy through Christ, is nothing else but the beginning of eternal death, and inconceivable misery; as was the case with Cain, Judas, and others.

Q. 3. Whether is repentance a transient action or an abiding principle?

A. It is an abiding principle, continually disposing the person to mourn for sin, and to turn from it all the days of his life, Isa. xxxviii. 14, 15.

Q. 4. Is repentance then to be considered as a thing that is over with the first days of one's religion?

A. No but it is to be viewed as a permanent grace, an habitual frame of soul, inclining those who are privileged with it, to mourn daily for sin, till "God shall wipe away all tears from their eyes," in heaven, Rev. xxi. 4.

Q. 5. Who is the proper subject of repentance?

A. None but a [sinner] can be the subject capable of it: for just, or righteous persons, need no repentance, Luke xv. 7.

Q. 6. By whom is it wrought in the heart of a sinner?

A. "By the Spirit of God, Zech. xii. 10."*

Q. 7. What is the instrument or means, whereby the Spirit works this grace?

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structed, and smites upon his thigh. Jer. xxxi, 19.

Q. 9. What is meant by the sin. ner's smiting upon his thigh?

A. It imports [a true sense of sin]; because a real inward concern upon the mind, is usually manifested by that outward motion of the body, namely, a smiting upon the thigh.

Q. 10. Wherein consists a true sense of sin?

A. In a "sight and sense, not only of the danger, but also of the filthiness and odiousness of sin, Ezek. xxxvi. 31." as contrary to the holiness of God, and consequently as highly offensive unto him, Psal. li. 4.

Q. 11. How is a true sense of sin begotten in the soul?

A. By faith, or an [apprehension of the mercy of God in Christ].

Q. 12. May there not be a sense of sin without this apprehension of the mercy of God in Christ?

A. Yes; but not a [true] sense; there may be a sense of sin as hurtful to the person, Gen. iv. 13; but not as hateful to God, Hab. i. 13.

Q. 13. Why is the mercy of God said to be apprehended [in Christ]?

A. "The word of God, Acts xi. 18. 20, 21."+ A. Because though God be esQ. 8. What is the instrumental-sentially merciful, yet his mercy ity of the word, in the hand of the can have no egress towards any Spirit, for working repentance? sinner of mankind in a consistency with the honour of his justice and holiness, but through the obedience and satisfaction of Christ, Exod. xxxiv. 6,7.

A. In the word there is a display of the holiness of the divine nature and law, to which we ought to be conformable, Lev. xix. 2; the word also discovers the necessity of union with Christ, and the imputation of his righteousness, as the foundation of true holiness, 1 Cor. i. 30; together with the inevitable ruin of all who go on in their trespasses, Psal. lxviii. 21. and all these powerfully set home, by the Spirit, upon the conscience of the sinner, whereupon he is in

Larger Cat. Quest. 76.

Q. 14. What is it to APPREHEND the mercy of God in Christ?

A. It is the same with faith, or believing; it being by faith only, that we can lay hold upon his mercy, Psal. xiii. 5.

Q. 15. Is it from faith then that repentance flows, as the proper source of it?

A. Yes for though faith and + Ibid.

Ibid.

faith toward our Lord Jesus Christ," where it is obvious, that if faith toward our Lord Jesus Christ, is not the mean of repent

repentance are graces given together, and at once in respect of time; yet, in the order of nature, the acting of faith goes before the exercise of repentance, Zech. xii.ance toward God, that fundamen

10.

Q. 16. How doth it appear, from scripture, that faith goes before repentance, in the order of nature?

tal truth would be destroyed, that Christ is the only way to the Father, as he himself affirms, John xiv. 6. "No man cometh unto the Father but by me."

Q. 20. Is repentance to be separated from faith?

A. The scriptures set forth the blessed object of faith, and the promises of rich grace, as power- A. No: though these graces are ful motives and inducements to re- to be distinguished, yet they are pentance, Jer. iii. 14. Joel ii. 13; never to be separated from one whereby it is evident, that it must another, being conjoined in the be by a believing application of same promise, Zech. xii. 10,— this glorious object, brought nigh"They shall LOOK on me whom in the promise, that a sinner is en- they have pierced, and they shall abled to the lively exercise of true MOURN for him." repentance, Acts xi. 21.-" And a great number believed, and turn-taining, that none but true penied unto the Lord." tents have a warrant to embrace

Q. 21. What is the evil of main

Q. 17. How may the preceden-Christ by faith? cy of faith be evinced from the nature of repentance itself?

A. Repentance is turning from sin unto God: but there can be no turning to God, but through Christ, John xiv. 6; and no coming to Christ but by faith, chap.vi.

35.

Q. 18. Is not repentance placed before faith in scripture, Mark i. 15. Repent ye and believe the gospel?"

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A. The reason is, repentance being the end, and faith the mean to that end; though the end be first in one's intention, yet the means are first in practice. Thus in the text quoted, Christ commands sinners to repent; but then in order to their repenting, he commands them to believe the gospel, as the only way thereunto.

Q. 19. How are we sure, that where repentance is named before faith in scripture, it is to be understood of repentance as the end, and of faith as the only way and mean thereunto?

A. From Acts xx. 21. Testifying -"repentance towards God, and

A. It sets sinners upon spinning repentance out of their own bowels, that they may fetch it with them, as a price in their hand to Christ, instead of coming to him by faith, to obtain it from him, as his gift, Acts v. 31.

Q. 22. What are the constituent parts, or ingredients, of true repentance, as flowing from faith?

A. [Grief and hatred of sin; turning from it unto God; with full purpose of, and endeavour after, new obedience].

Q. 23. What is that [grief] which is an ingredient of true repentance?

A. It is a real, inward, and abiding sorrow for sin, as offensive and dishonouring to a gracious God, Job xl. 4, 5.

Q. 24. What is that [hatred] of sin, which accompanies true repentance?

A. It is not only a loathing and abhorring of our sin, but of ourselves, on account of it, Isa. vi. 5.

Q. 25. What are the qualities of this hatred?

A. It is universal, against all sin,

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Psal. cxix. 104; and irreconcilable to any known sin, Psal. ci. 3.

Q. 26. What is the formal nature of evangelical repentance, or that which properly completes it? A. It is when a sinner doth, with grief and hatred of his sin, [turn from it unto God].

Q, 27. What is the term from which the sinner turns in repentance?

A. Yes: "They return, but not to the Most High," Hos. vii. 16. Q. 33. What is the true cause of the sinner's returning to God?

A.It is his being turned unto God first, Jer. xxxi. 19. "Surely, after that I was turned, I repented."

Q. 34. How is the sinner turned unto God first?

A. By the Spirit's working faith in him, whereby he receives and rests on Christ for salvation, whereof remission of sin, and re

A. He turns from sin; in regard 8 continuance in the practice of sin is inconsistent with repent-pentance, are a part, Acts v. 31. ance, Ezek. xiv. 6. "Repent and turn-from your idols, and turn away your faces from all your abominations."

Q. 28. How can penitents be said to turn from sin, when it remains in them, and they are daily offending while in this life?

A. Though they cannot shake themselves loose of the being and remains of sin, yet they turn from it, not only in their life and conversation, but likewise in their heart and affection.

Q. 29. How do they evidence that they turn from it in their life and conversation?

A. By resisting the outbreakings of sin, and all temptations thereunto, Psal. xviii. 23; by watching against all occasions of it, Prov. iv. 14, 15; and endeavouring to "have always a conscience void of offence toward God and toward men," Acts xxiv. 16. Q. 30. How do they manifest their turning from sin in heart and affection?

A. In as much as though sin cleaves to them, they do not cleave to it, as formerly, but hate and loathe it, Psal. cxix. 104. 113. Q.31. What is the term to which the sinner turns in repentance?

A. He turns [unto God], Hos. vi. 1. "Come and let us return unto the Lord."

Q. 32. Do not many turn from one sin to another, and never to God?

Q. 35. Wherein doth the sinner's turning to God consist?

A. It consists in his turning to the loving of God, as his Lord and Master, Isa. xxvi. 13; and to his duty to him as such, Acts ix. 6.

Q. 36. How doth the returning sinner express his love to God, as his Lord and Master?

A. By a voluntary choice of him as his only Lord, Hos. ii. 7; and by looking upon his service as the greatest freedom and happiness, Psal. lxxxiv. 4.

Q. 37. How doth he testify his returning to his duty to God, as his Lord and Master?

A. By a [full purpose of, and endeavour after new obedience.]

Q. 38. What is the nature of this [purpose] of duty to God, which the true penitent enters into?

A. It is a purpose or resolution to return to the practice of every known duty, Psal: cxix. 106. and to spirituality therein, Phil. iii. 3. Q. 39. Why called a [FULL] purpose?

A. Because it is not only a resolution of what a person will do hereafter, but a resolution which is immediately put in execution, without delay, Psal. cxix. 60. “İ made haste, and delayed not to keep thy commandments;" like the prodigal, who says, "I will arise, and go to my father;" and immediately he arose and went, Luke xv. 18, 20.

Q. 40. What is the inseparable in which new obedience is perconcomitant of this full purpose formed? in all true penitents?

A. An endeavour after new obedience.]

Q. 41. Why is a full purpose of new obedience connected with an endeavour after it?

A. Because purposes, without endeavours, are but like blossoms without fruit, which can never prove one to be a true penitent, Matt. xxi. 30.

Q. 42. Why called an [endeavour] after new obedience?

A. Because though the penitent is sensible he cannot perform this kind of obedience in his own strength, yet he aims at it, and at no less than perfection therein, Phil. iii. 14. "I press towards the mark, for the prize of the high calling of God in Christ Jesus.

Q. 43. Why is the obedience which the true penitent purposes and endeavours after, called [new obedience]?

A. Because it is such an obedience as flows from a new principle, is influenced by new motives, performed in a new manner, and is aimed at a new end.

A. It is performed in the strength of Christ, Phil. iv. 13; or in a dependence on the furniture secured in the promise, 2 Cor. xii. 9; it is done with delight, Isa. lxiv. 5; and with the whole heart, Psal. cxix. 69.

Q. 48. What is the new end at which it aims?

A. The glory of God is the ultimate end thereof, 1 Cor. x. 31. Q. 49. What is the difference betwixt legal and gospel repentance?

A. Legal repentance flows from a dread of God's wrath, Matt. xxvii, 3. 5, 6; but gospel repentance from the faith of his mercy, Psal. cxxx. 4: in legal repentance, the sinner is taken up mostly with the fatal consequences of sin, Isa. Ixiv. 9-12; in gospel repentance, he is chiefly affected with the evil nature of it, as contrary to the holy nature and law of God, Luke xv. 21.

Q. 50. What are the motives that should engage us to repentance?

A. The command of God, Acts xvii. 30; the sufferings of Christ, Zech. xii. 10; and the certain dan

Q. 44. What is the new princi-ger of impenitency; Luke xiii. 5. ple from which this obedience flows?

A. A principle of faith, Rom. xiv. 23. and a principle of love, John xiv. 15.

Q. 45. What are the new motives whereby this new obedience is influenced?

A. The grace of God, Tit. ii. 11, 12. and the love of Christ, 2 Cor. v. 14, 15.

Q. 46. What are the motives whereby men, in a natural state, are influenced to duties?

A. The dictates of a natural conscience, Rom. ii. 15; their own interest and reputation, Matt. vi. a mercenary hope of heaven, Micah vi. 6, 7. or a slavish fear of hell, Isa. xxxiii. 14.

Q. 51. What are the evidences of true repentance?

A. The very same that are mentioned by the apostle, 2 Cor. vii. 11. "For, behold, the self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge!"

Q. 52. What is that carefulness which is a mark of the true penitent?

A. It is carefulness about the one thing needful, that good part which shall not be taken away, Luke x. 42.

Q. 53. Upon what ground will Q. 47. What is the new manner the true penitent clear himself?

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