old with the first Adam and doth not now remain in full force and vertue Q. Could the first man have kept Gods Laws perfectly A. Yes for God made him perfect with the Image of God shining gloriously in him Q What special command did God give him for the trial of his obedience A. He forbade him to eat of the Tree of the Knowledge of good and evil Q. Why was the forbidden Tree called the Tree of the Knowledge of Good and Evil A. From the effect of eating it because thereby man came to know good and evil Good by the loss of it and Evil by the sense and smart of it Q. Under what penalty was he forbidden this Tree A. Vpon pain of Death Q. 13. Did our first Parents continue in the estate wherein they were Created A. Our first Parents being left to the freedom of their own Will fell from the estate wherein they were Created by sinning against God Explic. Q. Did our first Parents fall A. Yes Q. From what did they fall A. From the estate wherein they were Created Q. What estate was that A. An holy and happy estate Q. How did they fall A. By sinning against God Q. What was the cause of their fall A. The abuse of the Freedom of their own will Q. Had our first Parents then Free-will in the state of innocency till they sinned it away A. Yes Q. Were they not confirmed in the estate of Innocency A. No. Q. 14. What is Sin A. Sin is any want of conformity unto or transgression of the Law of God Explic. Q. What is meant by the Law of God A. The whole Word of God Q. Is any want of conformity to the Law or coming short of it a sin A. Yes Q Is every transgression of it a sin A. Yes Q. What is is to transgress the Law A. To pass the bounds that the Law sets Q. Doth the want of conformity to the Law take in sins of Omission and the transgression of the Law sins of Commission and both these Original sin A. Yes Q. 15. What was the sin whereby our first Parents fell from the estate wherein they were Created A. The sin whereby our first Parents fell from the estate wherein they were Created was the eating of the forbidden Fruit. Explic. Q. What was the first sin that was committed by mankind A. Eating the forbidden Fruit by our first Parents Q. 16. Did all mankind fall in Adam's first transgression A. The Covenant being made with Adam not only for himself but for his Posterity all mankind descending from him by ordinary Generation sinned in him and fell with him in his first transgression Explic. Q. Was Adam only concerned in the Covenant of Life God made with him in the state of Innocency A. No for the Covenant was not made with Adam for himself only but for his Posterity also Q. Did all mankind sin in Adam and fall with him in his first transgression A. All mankind descending from Adam by ordinary Generation sinned in him and fell with him in his first transgression Q. How manifold is Generation A. Twofold ordinary and extraordinary Q. What do you mean by extraordinary Generation A. That of Jesus Christ whereby he was conceived by the power of the Holy Ghost in the Womb of the Virgin Mary and born of her without sin Q. What by ordinary A. That whereby all mankind else came into the world in a natural way from man and woman under sin Q. How could all the Posterity of Adam being then unborn sin in him and fall with him in his first transgression A. 1. They were in him representatively Adam was the common head and representative of all mankind 2. They were in him virtually they were in his loyns And as Levi is said to pay tithes in Abraham when only in his loyns Heb. 7. 9 10. so Adams Posterity sinned in his loyns Q. And is this the reason why all mankind sinned in Adam and fell with him because the Covenant was made with him not only for himself but also for his Posterity A. Yes Q. 17. Into what estate did the Fall bring mankind A. The Fall brought mankind into an estate of sin and misery Q. 18. Wherein consists the sinfulness of that estate whereinto man fell A. The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin the want of original Righteousness and the corruption of his whole nature which is commonly called Original sin together with all actual Transgressions which proceed from it Expli Q. How many sorts of sins be there wherein the sinfulness of that estate whereinto man fell doth consist A. Two Original and Actual Q. Wherein consists Original sin A. In three things as 1. The guilt of Adams first sin 2. The want of Original Righteousness 3. The corruption of the whole nature Q. What is guilt A. A binding over to punishment Q. What do you mean by Original Righteousness A. That which Man was at first Created in Q. What do you mean by the corruption of the whole nature A. That whereby the whole Man Soul and Body is utterly indisposed disabled and made opposite to all that is spiritually good and wholly inclined to all evil and that continually Q. How do you prove the universal depravity and corruption of mans nature A. Besides Scripture-proof which is as express in this truth as any upon Record experience it self will confirm it by our daily sinful infirmities by our backwardness to those duties wherein we may enjoy most of God and by our being Eftsoons led into temptation and drawn into those very sins which are more especially cross and contrary to our natural tempers and constitutions Q. But why is the corruption of mans whole nature commonly called Original sin since that is not a Scripture name A. For three Reasons 1. Because 't is derived from Adam the Original of mankind 2. Because 't is in every one from his Original It may say to every one As soon as thou wert I am 3. Because 't is the original of all other sins Q. What do you mean by actual transgressions A. The transgressions of our Life which proceed from original sin Q. 19. What is the misery of that estate whereinto man fell A. All mankind by their fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life to death it self and to the pains of Hell for ever Explic. Q. What hath man lost by the Fall A. Communion with God Q. What do you mean by that A. Fellowship or friendship with God or the communications of Gods Love Grace and Favour Q. What is man brought under by the Fall A. Under Gods wrath and curse Q. What are the parts of Gods wrath and Curse A. 1. All the miseries of this life 2. Death it self Death
natural here meant which is the separation of Body and Soul 3. The pains of Hell for ever Q. 20. Did God leave all mankind to perish in the estate of sin and misery A. God having out of his meer good pleasure from all Eternity elected some to Eternal life did enter into a Covenant of Grace to deliver them out of the estate of sin and misery and to bring them into an estate of Salvation by a Redeemer Explic. Q. Must all mankind unavoidably perish in their sins and misery A. No not the elect of God Q. Whom do you mean by Gods Elect A. Those whom God hath chosen to everlasting life Q. What moved God to Elect any A. His meer good pleasure Q. What mean you by that A. The most free absolute or undetermined Will of God Q. When did God Elect them A. From all Eternity Q. What mean you by that A. Before time began or before any thing was created Q. What did God do for his Elect to accomplish his decree touching their Salvation A. He entred into a Covenant of Grace with them Q. Why is the second Covenant called the Covenant of Grace A. Because Free-grace was the only motive God had to make and perform the Promises contained in it Q. By what other name is this Covenant called A. It is also called the New Covenant because it never decayeth nor waxeth old but remaineth in full force effect and vertue to the end of the world Q. But what is become of the Law of that first Covenant made with Adam in Paradise that old Covenant the Covenant of Life or Works repeated to the Iews The sum of which we have fully express'd Ezek. 18. 4. The Soul that sinneth it shall die A. It is neither executed nor abrogated but released or dispensed with Q. Is it not fully executed A. No Q. Nor abrogated A. No. Q. How prove you that A. By these two Reasons 1. It is in part executed upon Believers themselves they are liable to the miseries of this life and to Death it self viz. to the first or natural Death which is the wages of sin although the second Death hath no power over them 2. It is totally executed upon finally impenitent unbelievers who are liable to the pains of Hell for ever over whom not the first only but the second Dâ—ath also hath power Q. But seeing Iesus tasted Death for every man doth not the Gospel relieve impenitent unbelievers A The Gospel finds them and every one in a state of Condemnation Those who believe it proclaims deliverance unto and relieves them but those who through unbelief reject it and put it from them and judge themselves unworthy of everlasting life it leaves such as it found them viz. under the Condemnation of the Old Covenant since they refuse the pardoning mercy of the New Q. You have now satisfied us that the first Covenant is neither fully executed nor abrogated But how is it released or dispenced with A. By super-inducing a New Covenant of Grace over it that whosoever closeth with and comes into the terms of the new shall be exempted from the rigour and extremity i. e. from the eternal condemnation of the old although he may be liable to the miseries of this life and to the first Death Q Is the Covenant of works as to its execution upon such as are in the Covenant of Grace in the chief part restrained although in some part inflicted A. Yes Q. In the chief part restrained and in some part inflicted what do you mean by that A. We mean that Believers shall never complain under the eternal and destructive although they do bear the temporal and corrective punishment of their fins Q. But because generals are obscure tell us particularly for the clearer understanding of this Mysterie what obligation the first Covenant laies on sinful man A. A double obligation first in reference to what is past And secondly in reference to the future Q What obligation doth it lay on him in reference to what is past A. It requires satisfaction and reparation from him for his sin in breaking it Q What in reference to the future A. It requires perfect conformity still as at the first and absolute obedience to all Gods commands being the eternal debt of the reasonable creature to that God that made it in his own Image Q. Is it possible for us to satisfie Gods injured Law for our first breach A. No. Q But if we could might not the Law come upon us for future exact conformity to pay the residue of that eternal Debt due to God as our Creator A. Yes it might Q. Doth the Covenant of Grace relieve us as to both these cases and dispence with the rigour of the Law A. Yes Q. How doth it relieve us as to the first obligation A. It comforts us with the good news that the Son of God hath satisfied his Fathers Justice and if we believe but in him God will accept of us as if we had satisfied in our own persons The case the Law leaves us in is well expressed Isa. 33. 14. and Heb. 10. 31. But the relief the Gospel brings us in St. Paul's language Rom. 8. 33 34. you have both together excellently Ezek. 33. 10 11. Q. How as to the second A. The New Covenant dispenceth with the rigour of that too and justified and pardoned persons shall not lose all again upon the least defailance therefore the Gospel proclaims pardon of sin upon Repentance and acceptance of sincere endeavours to obey him Q God gave the Law from Mount Sinai and the voice of words was so dreadful there that they which heard it intreated that the Word should not be spoken to them â—ny more But we are come to Mount Sion what is Gods language to us now A. Sinners be but in good earnest do but love me heartily and my waies let me but see a child-like ingenuity in you and I will put down your upright though imperfect performances in the Book of my remembrance Q. How is it possible our performances should be recorded in the Book of Gods remembrance since the best of them are imperfect and we do daily break the Commandments of God in thought word and deed A. If there be a willing mind it is well accepted according to that we have and not according to that we have not And the Commandments of God may be reputed as done when whatsoever is not done is pardoned Thus doth the candour of the Gospel dispence with the rigour of the Law Q. But how doth it stand with Gods veracity and immutability having once declared that the soul that sinneth shall die to contradict it by declaring That he that believeth shall never die but have Eternal Life A. We must look upon threatenings as a part of the Law declaring the dueness of the punishment what the offender hath deserved
and hereby the sinner honours the equity of the threatning by his tears acknowledging that his blood was due 2. Newness of life Here the sinner acknowledgeth perfect obedience to be still his duty which honors the equity of Gods Commandments Q. But that with all requisite distinctness we may apprehend this great affair let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect the discharge and Iustification of a sinner and state their several interests and concernments in their respective influences upon and contributions towards it because Iustification is a main Article of our Faith and therefore How doth Free-grace Iustifie A. The Free-grace of God is the first wheel that sets all the rest in motion It s contribution is that of a Proegumenal cause or internal motive disposing God to send his Son that sinners believing might be Justified freely by his grace through the Redemption that is in Jesus Christ Q. But did not Christ die to render God good to mankind A. Christ died not â—o render God good to mankind he was so eternally but that with the honour of his Justice he might â—xert and display his goodness which contriv'd and made it self this way to break forth into the world Q. How is Christs satisfaction concern'd in our Iustification A. It is doubly concerned in it 1. In respect of God as a Pro-catartick cause which is an external as the Proâ—gumenal is an internal moving cause and is of infinite merit and impeâ—rative power for the sake of which God is reconciling himself unto the world in Christ not imputing their Trespasses unto them 2 Cor. 5. 19. 2. In respect of the Law of Works Christs satisfaction Justifieth us formally as our proper legal righteousness Q. Why do you call it our Righteousness A. Because it becomes imputed to us upon our believing Faith being our Gospel-Title by pleading which we lay claim to all the benefits accruing from the merit of Christs performance to all effects uses and purposes as if it had been personally our own Q. But why do you call it our legal Righâ—â—â—â—â—ness A. Because thereby the Law of God owns it self fully apaid and acquiesceth 〈◊〉 it as in full reparations and amends â—ade unto it for the injury and dishonour râ—eived by the sin of man Q And may we plead this against 〈◊〉 the challenges and accusations of the law A. Yes Q. And is this our legal Righteousness required in the first Covenant that of Works which is thus imputed upon our account wholly without us in our Redemer A. Yes Q. But is our Evangelical Righteousness required in the second Covenant without us as our legal Righteousness required in the old is A. No for though Christ performed the Conditions of the Law and satisfied for our non-performance yet it is our selves that must perform the conditions of the Gospel It is not Christ but we that must repent and believe Q. But there are some that tell us that Christ hath also performed for us the conditions of the Gospel that he hath believed perfectly and repented perfectly and that all is ours what ought we to think of this Opinion A. If we judge of it in its clear consequence it is both absurd and blasphemous as if Christ had a Saviour to belâ—eve in for pardon and life or sin to repent of and sorrow for and mortifie Q. How is this Opinion absurd A. As it supposeth a perfect Saviour to stand in need of a Saviour Q. How is it blasphemous A. As it makes Christ the Son of God a sinner who is God and man Q. How doth the Gospel Iustifie A. As it is the Law of Faith that publisheth and declareth to us upon what terms we shall be Justified Q. And is the Gospel our great Charter and Gods Wâ—rrant under his broad Seal that he that believeth shall not be condemned A. Yes Q. How doth Faith Iustifie A. By vertue of the Law promulgated and publish'd as it is our Evangelical righteousness or our keeping the Gospel-Law which suspends Justification upon believing Q. Doth Faith pretend to no merit or vertue of its own A. No but professedly avows its dependance upon the merit of Christs satisfaction and laies hold on it as our legal Righteousness Q. Nor can it shew any other Title to be it self our Evangelical righteousness but only Gods sanction Law or Decree establishing it who chose this Act of believing to the honour of being the justifying Act because it so highly honoureth Christ A. No. Q. May this be illustrated to us by some apt resemblance A. Yes the Act of believing is as the Sâ—lver but Gods authority in the Gospel-sanction is the Kings Coin or Image stampt upon it which gives it all its value as to Justification Q. Without this stamp could it never have been current A. No. Q. And if God had set this stamp on any other Grace as Love would that then have been current and have Iustified us as Faith doth now A. Yes Q. How doth God Iustifie A. God justifieth in a proper sense two waies First as a Legislator Secondly as a Judge Q How doth God Iustifie as a Legislator A. He Justifies as a Legislator enacting by his Soveraign authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is Justified from the Guilt of sin from which he could not be Justified by the Law of Moses Acts 13. 39. Q How doth God Iustifie as a Iudge A. 2. As a Judge he may in three respects be said to Justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a Title good in Law an indefeaâ—ible right Secondly At the moment of dissolution God Justifieth as the Judge of all the earth passing a private Sentence and a ward unto everlasting life upon every believing Soul Thirdly But eminently at the last day when the Ancient of daies shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes Q. How are works said to Iustiâ—ie A. 6. As they Justifie our Faith or demonstrate before God and man and to our own Consciences that our Faith is not a dead and barren but a true and living one by its fruitfulness in well-doing Q. How doth the Spirit of God Iustifie A. 7. The Spirit of God Justifieth two waies First Directly by working Faith in the heart as the Author of that justifying Grace Secondly Reflexively as he clears up Justification to a Believers Conscience by discovering the truth of Faith by working Assurance and by sealing a Believer to the day of Redemption Q. 34. What is Adoption A. Adoption is an act of Gods free-grace
precept which you think will secure all the Duties of this Commandment and the rest of the second Table A. Yes that of our Saviours Whatsoever you would that men should do unto you do ye even so to them Mat. 7. 12. Luke 6. 3. Q. 75. What is forbidden in the eighth Commandment A. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our Neighbours wealth and outward estate Explic. Q. What is chiefly forbidden in this Commandment A. Theft viz. The taking away of that which belongeth not to us Q What are the kinds of Theff A. They are â—ither Thefts committed in the Family or out of the Family Q. What are the Thefts committed in the Family A. They are the purloinings of Wife Children and Servants Q. How is Theft that is committed out of the Family distinguished A. It is either of Goods or of Persons Of Goods either common or sacred and those either private or publick Q. What is the Theft of Goods A. It is the fraudulent taking away of such Goods that belong not to us without the knowledge and against the will of the owner Q. What is the Theft of Persons A. It is the Stealing of Men and Children by the Sons of Be ial to sell them to Heathens for Slaves and the stealing of mens Daughters by lustful or covetous Wooers to make them their Wives which hainous sin was punished by the Law of God with Death being so much worse than the theft of Goods as the persons of men are better than they Q. How doth the theft of Goods common and Sacred differ A. The â—ormer is a purloining and imbezâ—ling of things common and temporary the latter is of things spiritual or of things consecrated to an holy and sacred use Q. What mean you by private Theft A. The fraudulent taking away of such Goods as belong to private men Q. What by publick A. The stealing of those things which belong to the publick state or Body of the Common-wealth Q We have now spoken of Theft prâ—perly so called what is the other kind which is more improper A. Rapine which is the taking away of another Mans Goods openly by force and violence the taking a thing secretly is properly called Theft Q. How is Rapine committed A. It is committed â—i her under the pretext of authority and legal power or else without it The former whereof is worse than that which is properly called Theft as being more publick open and daring and shall be more severely punished because this sin is aggravated by the abuse of authority and because commonly violence and cruelty is joyned with it Q. What is this Rapine called A. Oppression and Extortion when Ministers of State under colour of Law despoil or wring out money or moneys worth from any man Q. What is that Rapine which is committed without any pretext of authority A. It is either in War or in Peace In War either by Land when Souldiers being not content with their wages do spoil and plunder not only their enemies but also their Friends Deut. 2. 5 6. Luk. 3. 14. Or by Sea when as Pirats they rob and spoil all they meet with and can master Q. What is that Rapine which is exercised on the Land A. It is either Robbery by the high-way Luke 10. 30. Ioh. 18. 40. or Burglary when as they break open houses that they may rob the Inhabitants Exod. 22. 2. Q. Are there no other to be esteemed Thieves but those only who act theft themselves A. Yes they also who are accessaries and do consent to the Theft of others And these Thefts are either common to all or proper to Superiours The former is committed before with or after the Theft Q. How is a man an accessary before the Theft A. When he counselleth or provoketh another unto it Q. How with or in the Theft A. Either when he aideth the Thief or doth not hinder him when it is in his power to do it Q. How after the Theft A. 1. When he receiveth and concealeth what is stoln or hideth or keepeth the Thief from being apprehended 2. When he partaketh with him in the stoln Goods Q. How is this done A. 1. When he taketh the Goods from the Thief that he may keep them to himself 2. When he knowingly buyeth stoln Goods which ought to be restored to the owners 3. When by silence he concealeth the Thief Q. How are the Superiours accessary A. When they do any waies incourage or do not punish them especially when they do acquit them for a Bribe Q. Doth this Commandment also forbid us all cozâ—nage circumvention and the Denial of Alâ—ns to the Poor A. Yes Lev. 19 11 13. 1 Thes. 4. 6. Luke 6. 30. 1 Ioh. 3. 17. Pâ—â—v 14. 21. Q. And doth it forbid all waies and means whereby either publickly or privately by force or by fraud we may acquire or detain from any what either by the rule of righteousness or Charity belongs unto them A. Yes it doth Q. How are these things forbidden in this Commandment A. Aâ— they do or may unjustly hinder our own or our Neighbours wealth and ouâ—ward estate Q. May not men be Thieves as to themselves and their own wealth and outward estate A. Yes they may be depriving themselves of those temporal blessings which of natural right belong to them Q How are men guilty of this kind of Theft A. 1. By impoverishing vices viz. Drunknness and Gluttony and the accompanying of such vitious persons h Idleness i Covetousness k and Uâ—cleanness l. h Prov. 23. 20 21. and 28. 19. i and 23. 21. and 18. 9. k and 11. 23. 〈◊〉 6. 26. 2. By the making and keeping of rash Vows which oblige men to nothing but Repentance viz. of Pilgrimaging c. which waste that outward estate God hath given such ignorant Z â—aloâ—s and Votariâ—s for their comfortable subsistence in tâ—is world and which might have been better improved to the relieving of the poor for the furtherance of their own account in the other world 3. By unnecessary sufferings Q. What mean you by unnecessary sufferings A. 1. Those that were not unavoidable but might be flight or other lawful means have been well enough declined or escaped Mat. 10. 23. 2. Those that men suffer for their faults viz. Heresies Sâ—ditions and Schisms or for damnable Doctrines and Bandyings into Parties destructive to all Government in Church and State Q. But do not the holy Scriptures make an honourable mention of those that took joyfully the spoiling of their Goods that chose to suffer afflictions with the people of God and esteemed the reproach of Christ more than all the pleasures advantages and treasures in the world A. Yes Heb. 10. 34. and 11. 24 25 26. Q And ought we not to forsake Houses and Lands and all we have for the sake of Christ A. Yes or else we cannot be Christs Disciples Q. But shall we
works are Debts to be paid and not gifts offered up unto God 3. Because they bear no proportion to the reward to be received Q Can works of Supererogation consist with the imperfection of our works A. No. Q. If no man can merit by his works for himself can he communicate to another that which he hath not himself A. No. Q. Is there therefore nothing in the Churches treasury superabundant for those that do not abound in every good work themselves A. No. Q. 83. Are all transgressions of the Law equally hainous A. Some sins in themselves and by reason of several aggravations are more hainous in the sight of God than others Explic. Q Are some sins more hainous in the sight of God than others A. Yes Q. What do you mean by more hainous A. More grievous and more offensive Q. How many waies may some sins be more grievous and hainous than others A. Two waies 1. In themselves and of their own nature 2. By reason of their aggravations Q. What do you mean by the aggravations of sins A. Such additional circumstances which make them more provoking in the sight of God than otherwise they would be Q. And are some sins in themselves or of their own nature more hainous than others A. Yes 1. The highest sins against the first Table are more hainous than the highest against the second Table And 2. Wilfull presumptuous sins are more hainous than sins of infirmity sins against knowledge than those of ignorance sins ripened into action than sins begun in the thoughts and sins of custom and deliberation than those committed through some sudden passion and iustant force of temptation Q. And are sins likewise by reason of their several aggravations more hainous in the sight of God than otherwise they would be A. Yes sins are more hainous than otherwise they would be by their aggravating heightening circumstances viz. from the time when the place where the manner in which the means by which the reason why the person by whom and the person against whom they were committed Q. 84. What doth every sin deserve A. Every sin deserveth Gods wrath and curse both in this life and that which is to come Explic. Q. But though some sins are more hainous than others yet are there any sins so small that deserve not Gods wrath and curse both here and hereafter A. No. Ephes. 2. 3. Deut. 28. 15 c. Gal. 3. 10. Matth. 25. 41. Rom. 2. 5 6 8 9. Q. The Papists have a distinction of mortal and venial sins by mortal they mean such as are in their own nature damnable and deserve eternal death viz. Perjury Murder and Adultery or those seven in the Popish Catechism Pride Covetousness Lusts Anger Gluttony Envy and Sloth by Venial they mean such as are in their own nature pardonable and deserve not everlasting punishments viz. Concupiscence sudden passions of the mind and such like Doth the Scripture warrant this distinction of theirs A. No. 1. The Scripture teacheth us first that the curse of God is due to every one that breaketh the least of Gods Commandments 2. That the wages of sin indiscriminatively without any difference is death And such a death that is opposed to eternal life And we must not distinguish where the Law it self doth not distinguish 3. That for every idle word that men speak they shall give an account thereof in the day of Judgement and that by such words if not repented of they shall be condemned Mat. 12. 36 37. And on the contrary that the forementioned mortal sins in the Popish sense have been and shall be forgiven to all penitent Believers to whom by vertue of the New Covenant all such sins are become venial 2 Sam. 12. 9 13. Mat. 26. 74 75. Luke 22. 32. Mark 16. 7. 1 Cor. 6. 9 10 11. Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin A. To escape the wrath and curse of God due to us â—or sin God requireth of us Faith in Jesus Christ Repentance unto life with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption Explic. Q. Is there any way to escape the wrath and curse of God A. Yes Heb. 10. 19 20. Q Is there any thing required on our part to escape them A. Yes Faith Repentance and the diligent use of the means of Grace Q. And doth God require Repentance and Faith of us or hath Christ repented and believed for us A. He requireth them of us Q. Why so A. Because Christ had no need of Repentance and Faith being without sin Luke 1. 35. Iohn 8. 46. 1 Pet. 2. 22. Iohn 9. 30 34. Heb. 7. 26. Mat. 27. 19. Luke 23. 14 15. Iohn 19. 4 c. Acts 3. 13 14. and 7. 52. and 22. 14. 1 Pet. 3. 18. Mat. 1. 21. Iohn 1. 29. 1 Pet. 1. 18 19. Isa. 53. 4 5 6. Q. Who communicateth to us the works of Redâ—mption A. Christ that purchased them conveighs and communicates them to us Gal. 3. 13. Rom. 3. 24 25 26. 2 Cor. 5. 21. Acts 2. 36. Tit. 2. 14. Q. Doth Christ communicate his benefits by means or without means A. By means Q. What kind of use must we make of the means A. A diâ—igent use Q. Why doth God require of us Faith and Repentance and the diligent use of all the outward means A. That we may escape his wrath and curse due to us for sin Q. 86. What is Faith in Iesus Christ A. Faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel Explic. Q Why call you Faith in Iesus Christ a grace A. 1. Because it is not from nature 2. Because it is given and wrought of free grace Q. Why call you Faith a saving Grace A. Because where it is truly wrought it brings the person in whom it is to Salvation Q Doth it not then much concern us to know what this Faith is and to labour after it when we cannot be saved without it A. Yes Q. 1. Is this Faith only the believing that Christ died for sinners A. No for the Devils and Damned in Hâ—ll believe this Q. 2. Or is it an implicite Faith or a blind Faith which the Popish Doctors perswade the people to rest in to believe as the Church believes though they know not what the Church believes A. No. Q. Why so A. 1. Because to believe as the Church believes when we know not what the Church believes is to put out our own eyes that we may take a Guide and if by the Church must be understood the Church of Rome it is to take such a Guide as either cannot or will not guide us aright which is in effect to refuse our own mercies and to run an