gofpel light, Ifa. xxvi. 10.; or if it is committed “ in public, or in the prefence of others, who are thereby like"ly to be provoked or defiled, 2 Sam. xvi. 22. *”’

23. What improvement should we make of this doctrine of fin in its aggravation?

A. To be more humbled and abafed before the Lord, under a fenfe of our fins thus aggravated, Ezra. ix. 6.; and likewife fo much the more to admire the riches of pardoning mercy, as extended to the very chief of finners, 1 Tim. i. 13, 15.

84. QUEST. What doth every fin deferve? ANSW. Every fin deferveth God's wrath and curfe, both in this life, and that which is to come.

2. 1. What do you understand by the defert or demerit of fin?

A. It is that in the nature of fin, which of itself deferves all that wrath and curfe, which God, in his infinite juftice has entailed upon it, Gal. iii. 10,

2. 2. What is the nature of fin, which, of itself, deferves this wrath and curse?

A. It is the oppofition, and contrariety thereof to the holiness of God expreffed in his law, Hab. i. 13.; which is the very thing that constitutes the enormity, or heinousness of it, Jer. xli. 4.

2. 3

Can wrath be afcribed unto God as it is a paffion? A. No: for all paffions properly fpeaking, are inconfiftent with God's abfolute unchangeableness, Mal. iii. 6. and independency, Acts xiv. 15.

24. What then is to be understood by [God's wrath]? A. That most pure and undisturbed act of his will, wh ch produces moft dreadful effects against the finner, If xxxiii. 14. 25. What are thefe dreadful effects, which the wrath of God produces against the finner?

A. All the miferies of this life, death itfelf, and the pains of hell for ever †

Eger Cat. Queft. 151. fe&t. 4

↑ All which fee explained, Part I. on the mifery of man's natural state,

2. 6. Is the defert of fin feparable from the nature of it? A. No: because fin being the very opposite of God's holy nature, and righteous law, cannot but deferve his wrath and curfe, Rom. vi. 23.

27. If every fin deferves God's wrath and curfe, mult not the fins of believers deferve the fame likewife?

A. Whatever be the defert of their fin, their perfons can never be expofed, or liable to God's vindictive wrath, either in this life or that which is to come, Zeph. iii. 17. Hof. xiii. 14

28. Why cannot the perfons of believers be liable to the wrath and curfe of God?

A. Because of their union with Christ, Rom. viii. 1. who has fulfilled all righteousness for them, ver. 33, 34 ; or anfwered all the demands of law and juftice in their room and ftead, chap. iv. 25.

Q. 9. What do the Papifts mean by venial fins ?

A. Such fins as are in their own nature so small and trivial, that they do not deferve eternal punishment.

Q. 10. Are there any fins in this fenfe venial?

A. By no means; for the leaft fin, being committed against a God of infinite perfection, muft, on that account be objectively infinite, and confequently deferve an infinite punishment, 2 Theff. i. 9.

Q. 1. May not smaller offences be atoned for, by human fatisfaction or penances?

A." Even the least fin-cannot be expiated, but by the "blood of Chrift, Heb. xi. 22, 1 Pet. i. 18, 19. †"

2 12. What may we learn from the defert of fin? A. The amazing love of God, in transferring the guilt and punishment of fin, upon the glorious Surety, making bim to be fin for us, who knew no fin, that we might be made the righteoufness of God in him, 2 Cor. v. 21.

85. QUEST. What doth God require of us, that we may escape his wrath and curfe, due to us for fin?

ANSW. To efcape the wrath and curfe

Larger Cat, Quest, 153. See the necrity of fatisfaction proved.
PART I, on Chrift's prieftly office.

of God, due to us for fin, God requireth of us, faith in Jefus Chrift, repentance unto life, with the diligent ufe of all the outward means whereby Christ communicateth to us the benefits of redemption.

Q. What weighty argument or motive (amongst many others), doth the fcripture afford, for effaying the prac tice of what God requireth of us]?

A. That though we are injoined, to work out our own falvation with fear and trembling; yet, we are at the fame time affured, that it is God which worketh in us, both to will and to de, of his good pleasure, Phil. ii. 12,213.

22. Does God require any thing of us in point of duty, without promifing fuitable furniture, for the performance thereof?

A. No; for he has faid. I will-caufe you to walk in my flatutes, and ye shall keep my judgements, and do them, Ezek. xxxvi. 27.

Q. 3. Can we (escape the wrath and curse of God, due to us for fin), by any thing we can do of our felves?

A. No furely; for all our righteousness are as filthy rags, lfa. Ixiv. 6.; and, by the works of the law, fhall no fiefh be juftified, Gal. ii. 16.

24. Why then doth the answer fay, that to escape the wrath and curfe of God, due to us for fin, (God requireth of us, faith in Jefus Chrift, repentance unto life, and a diligent ufe of all the outward means) ?

A. Because, though thefe duties, as performed by us, can neither give a title to, or poffeffion of eternal life; yet God appoints and requires them, both as they are MEANS of conveying and improving the falvation purchased, Cor. i. 21. and likewife, as they are EVIDENCES of our interest therein, when conveyed, John vi. 47.

2. 5. Why doth God require [ faith in Jefus Chrift] as the fovereign means for efcaping his wrath and curfe?

A. Because there is falvation in no other; there being none other name under heaven, given among men, whereby we must be faved, Acts vi. 12.

Q. 6. What encouragement have we, to effay believing in Jefus Chrift?

A. There cannot be a greater encouragement than this, that faith is the gift of God. Eph. ii. 8.; and accordingly. the promife runs, I will fay, it is my people, and they shall fay, The Lord is my God, Zech. xii. 9.

27. Why is [repentance unto life] required?

A. Because it is the infeparable fruit and effect of faith or beleving Zech. xii. rc.- -They shall look upon me whom they have pierced, and they shall mourn for him.

Q.8.What encouragement have finners of mankind, privileged with gofpel light, to look for, or expect this bleffing of repentance unto life, which God requires of them?

A They are warranted to expect it on this ground, that as Chrift has received gifts for men, Pfa. Ixviii. 18. so him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Ifrael, Acts v. 31.

2.9. Why doth God require of us [the diligent ufe of all the outward means whereby Chrift communicateth to us the benefits of redemption]?

A. Because a neglect or contempt of the means of divine appointment, for communicating the benefits of redemption, is, in the fight of God, the fame thing, as a neglect or contempt of thefe ineftimable benefits themselves, Luke x. 16. He that defpifeth you, defpifeth me; and he that defpifeth me, defpifeth him that fent me

Q10. Can our believing, repenting, and diligent using of means, as they are acts of ours, be the procuring caufe of our efcaping wrath, or founding our title to life and fal

vation?

A. No: for, by the deeds of the law, there shall no feth be fuftified in his fight, Rom. iii. 20. Our fecurity from wrath, and title to heaven, are founded on the imputation of the furety righteoufnefs alone, Ifa xlv. 25.

211. What thould be the confequence of making our faith, repentance, and good works, the procuring cause of our efcaping the wrath and curfe of God due to us for fin?

A This would be a fetting afide the fatisfaction of Chrift, and making a faviour of our duties, than which nothing could nail us more effectually down under the curfe, Gal. ii. 10. As many as are of the works of the law, are under the curfe.

Q12.Have unbelieving and impenitent finners any warrant to conclude, that they have cfcaped the wrath and curfe of God, due to them for fin?

A. No furely; for, he that believeth not, is condemned already, Jhn iii. 18.; and our Lord fays, Except ye repent, ye fhall all likewife perish, Luke xiii. 3.

213. Is our efcaping the wrath and curfe of God fufpended on the condition of our faith, repentance, and diligent ufe of the outward means?

A. No; for, if any promised bleffing were fufpended upon the condition of our perfonal obedience, it would be the very form of the covenant of works, Rom. x. 5 Mofes defcribeth the righteoufefs which is of the law, That the man which doth thefe things hall live by them.

Q. 14. When do carnal and unregenerate men, turn the difpenfation of the covenant of grace, into the form of the covenant of works?

4. When they feparate the duties of faith, repentance, and the diligent ufe of the means, from the promises of the covenant, and hope to make themselves accepted with God by their perfonal performance of thefe duties, Rom. x. 3.

2.15. What CONNECTION have faith, repentance, and the ufe of outward means, with falvation?

A. They have the connection of appointed means prefcribed by God himself, which, by his bleffing, are fubfervient for fuch a valuable end; being themselves a part of falvation, and evidences thereof, 2 Theff. ii. 13.

216. How are the means of falvation usually diftinguifhed?

A. Into internal and external.

Q. 17. What are the internal means ?

A. Faith and repentance, with the other graces that accompany or flow from them.

2. 18. Why called internal, or inward ?

A. Because they are wrought in the hearts of the elect, by the Spirit of God, as the fruits and effects of Chrift's purchase and mediation, Zech. xii. sc.

Q 19. What are the external, or outward means? A. They are the ordinances of divine inftitution and ap pointment; fuch as, the word, facraments, and prayer. Q. 20. How is faith in Jesus Christ connected with falvation?

A. As it is the hand that receives Chrift and his righteoufnefs, as the all of our falvation, Pf. lxviii. 31. Jo. i. 12. 2. 21. How is repentance unto life connected with sal

vation?