238. In what form or tenor did this authentic offer ran § 4. in the form of a deed of gift, or grant, wherein he makes over his Son Jefus Chrift, unto mankind loft, that whofoever of them all fhall receive this gift, fhall not perish, but have eternal lite.

239 In what text of fcripture (among others) is this grant. or authentic gefpel offer, contained?

A It is expreffed in fo many words, John iii. 16 God fo loved the world that he gave his only begotten Son, that whofoever beveth on him should not perish, but have everlasting life.

240 Who are they that offer Chrift to finners in fubordination to God?

4. Ministers of the gospel, who have a commiffion from him fo to do. 2 Cor. v- 19, 2ŵ.

41. What is the minifterial offer?

4. it is the publifhing or proclaiming of Heaven's gift, or grant, to finners of mankind without exception, as the foundation of their faith, or warrant to believe. 1 John v.11.

Q42 What would be the confequence, if there were any exception in the authentic gofpel offer?

4. The confquence would be, that no ministerial offer of Chrift could be made to the party excepted, more than to the fallen angels.

2. 43. Doth the univerfality of Heaven's grant, and of the minifterial offer founded thereon, infer an univerfai redemption as to purchase?.

A. By no means; it only infers an univerfal warrant te believe.

2. 44. How do you prove that it infers an universal warrant to believe?

A. From this, that if there were not such a gift and grant of Christ as warranted all to receive him, the unbelieving world could not be condemned for rejecting him, as we find they are, John iii. 18-He that believeth not is condemned already.

2. 46. Is there any analogy, or proportion betwixt our receiving and refting on Chrift, and the offer that is made of him in the gofpel?

A Yes; we receive and rest upon him [AS] he is offered therein, 1 Cor. xv. 11-So we preach, and fo ye believed. Q. 45 Hi is he offered in the gospel?

1. He is offered freely, wholly, and particularly.

2. 47. How do you prove, that he is offered, and should be received freely?

A. From Ifa. iv. 1. Ho, every one that thirfteth, come ye to the waters, and he that hath no money; come ye buy and eat; yea, some, buy wine and milk, without money, and without price, Rev. xxii. 17-Whofoever will, let him take the water of life freely.

2.48 Why is Chrift to be received freely?

A. Because God, out of his fovereign and matchless love, makes a free gift of him to mankind finners, John iii. 16. as being infinitely above all price, Job xxvii. 13-24

249. What are thefe things, which the proud and legal hearts of finners bring as a price for Chrift, who is abfolutely inestimable?

4. Their duties, their good qualifications, their honeft aims, their fincere endeavours, and the like.

2.50. Why do they prefume to bring fuch things as these? 4. Because they know not that they are wretched, and miferable, and poor, and blind and naked, Rev. iii. 17. 251. What is it to receive Chrift wholly ?

A. It is to receive him in his perfon, as vefted with all his relative offices, of prophet, priest, and king.

Q: 52. Why muft he be received wholly?"

A. Becaufe there is nothing of Chrift, we can poffibly want fanding in abfolute need of him, as a prophet, for inftruction; as a priest, for righteousness; and as a king, for fanctification, Cor. i. 3c.

Q.53. What is it for a perfon to receive Chrift particu larly?

A. It is to be verily perfuaded that Chrift is his, upon the grant and offer of him, in the word, te him in particular, John vii. 37. and ix. 35.

Q54 Is it not fufficient that a man believe, that the grant and offer of Chrift is to finners of mankind in general?

A. No: there can be no benefit by a belief of the general offer, without a particular application, for appropria tion thereof to the perfon himself, i Tim. i. 15.

Q.55. How is this illuftrated by an example?

A. It is commonly illuftrated thus: If a king makes a proclamation of pardon and indemnity to all the rebels within his kingdom; it is plain, that every individual rebel muft either believe the pardon of his own crime of rebellion in particular, or elfe reject the king's proclamation PART II.

of grace, and continue in his rebellious practices: there is no midt

256 Is not believing, that an indemnity is offered to rebels in general, a midt betwixt the two?

A. No becaufe loyal fubjects, who need no pardon, may believe that a general indemnity is cffered to rebels; and this even rebels themselves may believe, who yet may reject the benefit of that indemnity, and continue in their rebellion, Jha v. 4.

257. Is a belief and perfuafion of the mercy of God in Chrift, and of Chrift's ability and willingness to fave all that come to him, all that is neceffary to justifying faith?

A. No: because there being no appropriation, or particular application in this perfuafion, it can be no more than fuch a faith as devils and reprobates may have; or fish as Papifts and Arminians may fubfcribe unto, in a con fiftency with their other errors and herefies.

Q58 What is the appropriating perfuafion, in the nature of faith, which is neceffary to anfwer the call and offer of the gefpel?

A. It is not a perfuafion that Chrift is mine in poffeffion, or that I am already in a state of grace; but a perfuafion that Chrift is mine in the gift of God, and offer of the gofpel, Zech. xiii. 9-I will Jay, It is my people; and they shall fay, The Lord is my God: and therefore I appropriate to myfelf the common falvation, As xv. 1.; or what did lie before me in coramon, in the gospel offer, I take home to my own foul in particular, Gal. F. 20.—Who loved me, and gave himself for me: believing that 1 fhall have life and falvation by Chrift; and that whatever he did, for the redemption of finners, he did it for me.

Q59 Why is an appropriating perfuafion (or, a man's being perfuaded that Chrift is his in particular) neceffary to the nature of faving and justifying faith?

4. Because nothing can relieve the finner from the curse of the law, accufing and condemning him in particular, but faith's application of an offered Saviour, as made a curfe for him in particular, to deliver him from that law curfe, Gab, iii. 10, 13.

26. How do you prove, that a particular application of Chrift is the effectual relief from the curfe of the law, denounced against the finner in particular?

A. From this, that the free gift is as full unto juftifica.

tion, as the offence, through the law, was unto conderina tion; for. as by the offence of one, judgement came upon all men to condemnation; even fo, by the righteousness of one, the free gift came upon all men, to justification of life, Rom v 18.

61. Since an appropriating perfuafion is necessary to the nature of faith, whether has every one that has true faith, always an afforance of his being in a gracious state?

A. No: for, though a believer be perfuaded that Corilt is his in the promise and offer of the gofpel: yet, through the prevalency of remaining corruptior, he may frequently doubt of his being in a fate of grace, or of his prefent title to eternal life, Ifa. xlix. 14.

2 62. Is doubting then in the nature of faith, becaufe it is incident to the believer?

A. Doubting can no more be faid to be in the nature of faith, because through the prevalence of unbelief and corruption, it fometimes takes place in the believer, than darknels can be faid to be in the nature of the fun, because it is fometimes eclipfed; for faith and doubting are in their own nature oppofite, Mat. xxi. 21.- If ye have faith, and doubt not

Q. 63. Have all true believers the fame measure of fav ing faith?

A. No; fome are but of little faith, Mat. xiv. 31.; whereas others are frong in faith, giving glory to God. Rom iv. 2c.. Howbeit the loweit measure of true and faving faith is in fallibly connected with glory, Mat. xii. 20.

264. What are the evidences of a strong faith?

Trufing to the bare word of a faithful and powerful God, even when the outward courfe of providence feems to run against the performance of the promise, Kom, iv. 19.; a fixed refolution to wait on the Lord, for the promifed good which we want, even after feeming repulies and refusals, Mat. xv. 22-29.: and a fedate repofing ourfelves on an unchangeable God, under all the viciffitudes of time, Pfal cxii. 7.

2. 65. How may the weakness of faith be difcerned? A. The more eafily a person can fufpect the love and fa vour of God, Ifa. xi 27; the more impatient under delays of anfwering requests, chap. xxxviii 14.; and the more ac dicted to a life of fenfe, John xx. 25. the weaker is the faith.

Q. 66. How may the truth and reality of faving faith be known, though it be in the weakest and loweft degree?

A.If we bear an inward enmity at all fin, becaufe offenfive to God, Pfal. li. 4; if we can say, that it is the desire of our fouls to love Chrift above all things, John xxi. 17.; and to be eternal debtors to free grace, reigning through his righteoufnefs, Rom. v. 20, 21.; then we may warrantably conclude, that our faith, however weak, yet is of a faving nature.

67. What is true faith oppofed to in feripture?

A It is oppofed to a staggering at the promife, Rom. iv. 20.; to wavering Jam. i. 6.; to doubting, Mat. xxi. 21. and, in a word, to unbelief, Mark ix. 24.

Q68. Who are they who will not be charged with the fin of unbelief?

A. The Heathen world, who are not privileged with the light of gospel revelation, Rom. x. 14 --How shall they believe in him of whom they have not heard?

2.69 What is the evil of this fin, in those who are favoured with gofpel light?

A. It makes God a liar, 1 John v. 10.; treads under foot the Son of God; and doth defpite unto the Spirit of grace, Feb.

X. 29.

Q7c. What is the proper feat of faith?

A The HEART; for, with the heart man believeth unte righteoufnefs, Rom. x. 1c.: though faith be radically in the understanding, yet it operates upon the will, which embraces the object with particular application, Heb. xi. 13. 271. Is knowledge neceflary to faving faith?

A. it is fo neceffary, that there can be no faving faith without it, John iv. 16. We have known and believed the love that God hath to us.

Q.7. What is the difference between the knowledge of faith, and fpeculative knowledge?

A. The knowledge of faith is humbling, 1 Cor. viii. 2.; transforming, Acts xxvi. 18.; affectionate, John iv. 8.; and progreffive, Hof. vi. 3: whereas common or fpecula tive knowledge, has none of thefe properties, nor effects. Q. 73. Wherein confifts the harmony or agreeableness betwixt faith, love, and hope?

A By faith, we get a fight of an unfeen good, and believe it, Feb. xi. 27.; by love, we dere and feek after it,