Ifa. xxvi. 8.; and by hope, we confidently expect, and pa.. tiently wait for it, Rom. viii. 25. Q. 74. How does faith view and confider its objects? A. Because of the unquestionable veracity of God who reveals them, John vi. 69. We believe and are SURE, that thou art that Chrift, the Son of the living God. Q 76. Why does it confider them as fuitable? A Because they are exactly adapted to the state and circumftance of the foul whatever it is, 1 Cor. i. 30. 1 Tim. i. 15. 277. Why does faith view its objects as invisible? A Because it acts and goes forth toward them, upon the bare teftimony of God; not only without the concurrence of fenfe and carnal reafon, John xx. 29. but oft times over the belly of them, Rom. iv. 18. 19. 2.78. Is faith any part of our justifying righteousness ? A. No: we acknowledge no other righteoufnefs. for par don and acceptance, but the righteoufnefs of Chrift alone, Phil. iii. 9. 279, Why then are we faid to be juflified by faith, Rom. v. 1. A. Because it is faith which lays hold upon, and receives that righteousness whereby we are juftified, Rom, iii. 22. Q. 80. Is not faith necessary to intereft us in Christ, and the benefits of his purchase? A. Yes; for though the indorsement of the promise to us, gives us a right of accefs, Acts ii. 39; yet it is faith, that gives the right of poffeffion, John vi. 47-He that believeth on me, HATH everlasting life. 87. QUEST. What is repentance unto life? ANSW. Repentance unto life is a faving grace, whereby a finner, out of a true fenfe of his fin, and apprehenfion of the mercy of God in Chrift, doth, with grief and hatred of his fin, turn from it unto God, with full purpofe of, and endear vour after, new obedience. 21. Why is the repen'ance, defcribed in the answer, calle i [repentance unto life] A✪s xi. ‚8 ? A. Because, being a faving grace, it is infeparably con nected with filvation, whereof it is a part; and likewife to diftinguish it from the forrow of the world, which worketh death, a Cor. vii. 10. 22. What is meant by the forrow of the world, working death? A. The meaning is; that the legal forrow, 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 Chrift, is nothing else but the beginning of eternal death, and inconceivable mifery; as was the cafe with Cain, Judas, and others. 2. 3. Whether is repentance a tranfient action or an abiding principle? A. It is an abiding principle, continually difpofing the perfon to moura for fin, and to turn from it all the days of his life, Ifa. xxxviii. 14, 15. 2. 4. Is repentance then to be confidered 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 foul, inclining those who are privileged with it, to mourn daily for fin, till God fhall wipe away all tears from their eyes, in heaven, Rev. xxi. 4 2.5. Who is the proper fubject of repentance ? A. None but a [ finner] can be the fubject capable of it: forjf, or righteous perfons, need no repentance, Luke xv. 7. 2. 6. By whom is it wrought in the heart of a finner? A. By the Spirit of God, Zech. xii. 10. < * 27. What is the inftrument or means, whereby the Spiworks this grace? 4. The word of God, Acts. xi. 18, 20, 21. †' 28. What is the inftrumentality of the word, in the nd of the Spirit, for working repentance? A. In the word there is a difplay of the holiness of the divine nature and law, to which we ought to be conformable, Lev. xix. 2.; the word alfo difcovers the neceffity of union with Chrift, and the imputation of his righteoufness, as the foundation of true holiness, 1 Cor. i. 30.; together with the inevitable ruin of all who go on in their trespaffes, Pfal. Ixviii. 21. and all thefe powerfully fet home by the Spirit, upon the confcience of the finner, whereupon he is inftructed, and fmites upon his thigh, Jer. xxxi. 19. Q. y. What is meant by the finner's fmiting upon his thigh? A. It imports [a true fenfe of fin]; becaufe a real inward concern upon the mind, is ufually manifested by that outward motion of the body, namely, a fmiting upon the thigh. Q. C. Wherein confifts a true fenfse of fin? * A. In a fight and fenfe, not only of the danger, but alfo of the filthiaefs and odioufnefs of fin, Ezek. xxxvi. 31. as contrary to the holiness of God, and confequently as highly offenfive unto him, Pfal. li. 4. Q. 11. How is a true fenfe of fin begotten in the foul? A. By faith or an [apprehension of the mercy of God in Chrift]. 212. May there not be a fenfe of fin without this apprehenfion of the mercy of Ged in Chrift? A. Yes; but not a [true] fenfe: there may be a fenfe of fio as hurtful to the perfon, Gen. iv. 13.; but not as bateful to God, Hab. i. 13. 2. 13. Why is the mercy of God faid to be apprehended [in Chrift]? A. Because though God be effentially merciful, yet his mercy can have no egrefs towards any finner of mankind in a confiftency with the honour of his justice and holiness, but through the obedience and fatisfaction of Chrill, Exod. xxxiv. 6, 7. Q14. What is it to APPREHEND the mercy of God in Chrift? A. It is the fame with faith, or believing; it being by faith only, that we can lay hold upon his mercy, Pf. xiii. 5. Q15. Is it from faith then that repentance flows, as the proper fource of it? A. Yes: for though faith and repentance are graces gi ven together, and at once, in refpect of time; yet, in the order of nature, the acting of faith goes before the exercife of repentance, Zech xii 10. 216. How doth it appear, from feripture, that faith goes before in the order of nature? repentance, Larger Cat Queft, 76. A. The fcriptures fet forth the blefed object of faith, and the promises of rich grace, as powerful motives and in. ducements to repentance, Jer. iii. 14. Joel ii. 13; whereby it is evident, that it must be by a believing application of this glorious object, brought nigh in the promise, that a finner is enabled to the lively exercife of true repentance, Acts xi. 21—And a great number believed. and turned unte the Lord. 2. 17. How may the precedency of faith be evinced from the nature of repentance itself? A. Repentance is turning from fin unto God: but there can be no turning to God, but through Chrift, John xiv 6.; and no coming to Chrift, but by faith, chap. vi. 35. Q. 18, Is not repentance placed before faith in fcripture, Mark i. 15. Repent ye, and believe the gospel? 6 A. The reafon is; repentance being the end, and faith the means to that end; though the end be firft in one's intention, yet the means are firft in practice. Thus in the text quoted; Christ commands finners 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 fure, that where repentance is named before faith in fcripture, it is to be underfood of repentance as the end, and of faith as the only way and means thereunto? A. From Acts xx. 21. Teftifying repentance toward Ged, and faith toward our Lord Jefus Chrift: where it is obvious, that if faith toward our Lord Jefus Chrift, is not the means of repentance toward God, that fundamental truth would be deftroyed, that Chrift 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 feparated from faith? A. No: though thefe graces are to be distinguished, yet they are never to be separated from one another, being conjoined in the fame promife, Zech. xii. 1e-They hall Look on me whom they have pierced, and they fhall MOURN for him. 221. What is the evil of maintaining, that none, but true penitents, have a warrant to embrace Chrift by faith? A. It fets finners upon fpinning repentance out of their own bowels, that they may fetch it with them, as a price in their hand to Chrift, instead of coming to him by faith, to obtain it from him, as his gift, Acts va 315 2. 22. What are the conftituent parts, or ingredients, of true repentance, as, flowing from faith? A [Grief and hatred of fin; turning from it unto God; with full purpofe of, and endeavour after, new obedience]. 2. 23. What is that [grief] which is an ingredient of true repentance? A. It is a real, inward, and abiding forrow for fin, as offenfive and dishonouring to a gracious God, Job xl. 4. 5. Q24 What is that [hatred] of fin, which accompanies true repentance? A. It is not only a loathing and abhoring of our fin, but of ourselves, on account of it, lsa. vi. 5. Q25. What are the qualities of this hatred? A. It is univerfal against all fin, Pfal. cxix. 104.;and irreconcileable to any known fin, Pfal. ci. 3. · Q, 26. What is the formal nature of evangelical repentance, or that which properly completes it? A. It is when a finner doth, with grief and hatred of his fin, [turn from it unto God ]. Q. 27. What is the term from which the finner turns in repentance? A. He turns from fin; in regard a continuance in the practice of fin is inconfiftent with repentance, Ezek. xiv. 6. Repent and turn-from your idols, and turn away your faces from all your abominations. Q. 28. How can penitents be faid to turn from fin, when it remains in them, and they are daily offending while in this life? A.Though they cannot shake themselves loofe of the being and remains of fin, yet they turn from it, not only in their life and converfation, but likewife in their heart and affection. Q. 29. How do they evidence that they turn from it in their life and conversation ? A. By refifting the outbreakings of fin, and all temptations thereunto, Pfal. xviii. 23; by watching against all occafions of it, Prov. iv. 14, 15.; and endeavouring to have always a confcience void of offence forward God, and toward men, Acts xxiv. 16. Q. 30. How do they manifeft their turning from fin ia heart and affection? A. In as much as though fin cleaves to them, they do not cleave to it, as formerly, but hate and loathe it, Pfal. |