Q. 31. What is the term to which the finner turns in repentance?

A He turns [unto Ged] Hof. vi. 1. Come and let us return unto the Lord.

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

A.Yes: They return, but not to the Moft High, Hof. vii. 16. 2.33.What is the true caufe of the finner's turning to God? A. It is his being turned unto God first, Jer. xxxi. 19. Surely, after that I was turned, I repented.

34. How is the finner turned unto God first?

A. By the Spirit's working faith in him, whereby he receives, and rests on Christ for falvation, whereof remiffion of fin, and repentance, are a part, Acts v. 31.

Q.35 Wherein doth the finner's turning to God confift? A. It confifts in his turning to the loving of God, as his Lord and Master, Ifa. xxvi. 13.; and to his duty to him as fuch, A&ts ix. 6.

Q36. How doth the returning finner exprefs his love to Cod, as his Lord and Mafter?

4. By a voluntary choice of him as his only Lord, Hof. i. 7.; and by looking upon his fervice as the greatest freedom and happiness, Pfal. lxxxiv. 4.

Q37. How doth he testify his returning to his duty to God, as his Lord and Mafter?

2

A. By a full purpose of, and endeavour after new obedience]. 2, 38. What is the nature of this [ purpofe] of duty to God, which the true penitent enters into?

4. It is a purpofe or refolution to return to the practice of every known duty, Pfal. cxix 16. and to fpirituality therein, Phil. iii. 3.

Q. 39. Why called a [FULL] purpose ?

d. Because it is not only a refolution of what a perfon will do hereafter, lut a refolution which is immediately put in execution without delay, Pfal. cxix. 60. I made hafte, and delayed not to keep thy commandments: like the prodigal, who fays, I will arife and go to my father; and immediately he arofe and went, Luke xv. 18, 2€.

Q4. What is the infeparable concomitant of this full purpofe in all true penitents?

A. An [endeavour after new obedience].

24. Why is a full purpofe of new obedience connee ed with an endeavour after it?

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

2. 42. Why called an [endeavour] after new obedience? A. Becaufe though the penitent is fenfible he cannot perform this kind of obedience in his own ftrength, yet he aims, at it, and at no lefs than perf:ction therein, Phil. iii. 14. I prefs toward the mark, for the prize of the high calling of God in Chrift Fefus.

Q43 Why is the obedience which the true penitent purposes and endeavours after, called [new obedience] ?

A. Because it is fuch 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.

244. What is the new principle from which this abedience flows?

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

245. 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.

246 What are the motives whereby men, in a natural state, are influenced to duties?

A. The dictates of a natural confcience, Rom. ii. 15.: their own intereft and reputation, Mat. vi.5.; a mercenary hope of heaven, Micah vi. 6, 7.; or a flavifh fear of hell, lfa. xxxii. 14

2.47. What is the new manner in which new obedience is performed?

A.It is performed in the ftrength of Chrift, Phil. iv. 13.; or in a dependence on the furniture fecured in the promife, 2 Cor. xii. 9. it is done with delight, Ifa. lxiv. 5; and with the whole heart, Pfal. cxix. 69.

Q48. What is the new end at which it aims?

A. The glory of God is the ultimate end thereof, i Cor.

X. 31.

249. What is the difference betwixt legal and gofpel repentance?

4. Legal repentance flows from a dread of God's wrath, Mat. xxvii. 3, 5, 6; but gospel repentance from the faith of his mercy, Pfal. cxxx. 4. in legal repentance, the fin ner is taken up moftly with the fatal confequences of fin,

fa Ixix. 9-12.; in gofpel repentance, he is chiefly affe&t. ed with the evil nature of it, as contrary to the holy nature A and law of God, Luke xv, 21.

Q5c. What are the motives that fhould engage us to repentance?

A. The command of God, A&s xvii. 30.; the fufferings of Chrift, Zech. xii. 1c.; and the certain danger of impeni. tency, Luke xiii. 5.

2.51. What are the evidences of true repentance?

A. The very fame that are mentioned by the apostle,pd 2 Cor. vii. 11. For behold, the felf fame thing that we forrow-4 ed after a godly fort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement defire; yea, what zeal; yea, whatc revenge!

Q52. What is the carefulness, which is a mark of the true penitent?

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

2:53. Upon what ground will the true penitent clear bimfelf?

A. Only upon the ground of the furety righteousness imputed unto him, Ifa. xlv. 24.

Q54. What is the principal object of his indignation? A. It is fin, as striking immediately against God, Pfalm li. 4. compared with Pfal. cxix. 104.

255. What is that fear; which is an evidence of true repentance?

A. It is a filial and reverential fear of God, or a standing in awe to offend him, Gen. xxxix. 9.

256. What is that vehement defire, which a true penitent is privileged with?

A. It is an earnest and ardent defire after conformity to God, and fellowship with him, Pfal. xxvii. 4.

Q. 57. What kind of zeal is it, that is evidential of gof. pel repentance?

A. It is zeal for the glory of God, and the intereft of Chrift in the world, Pfal. cxxxvii. 5, 6.

258. What is the revenge, which is competent to a true penitent :?

A. It is fuch a revenge against fin, as aims at the utter ruin and extirpation thereof, Rom. vii. 24.

Q. 59. In what refpects is repentance neceffary?

A. It is neceffary in refpect of the command of God, &s xvii. 3.; and as evidential of the reality of faith, hereof it is the native fruit and effect, Zech. xii. tc.. 26c. May not this duty be delayed or put off for a hile ?

A.No; because of the uncertainty of time, Luke xii. 19, . and the continuance of the Spirit's friving Gen. vi. 3. 2. 61. When fhould the Lord's people apply to him, for e exercife of this grace of repentance, in a more fpecial d particular manner?

A. After great falls, 2 Sam. xii 13; when under fore als, or deep affliction, z Sam. xv. 26, 30.; and when they to atk of God fome fingular favour or mercy, Dan. ix. compared with verfe 18, 19.

2. 62. By what means may the lively exercife of repentce be attained?

A. By looking on it as in the gift of Chrift, Acts v. 31.; d by viewing our fins as laid on him, who was pierced r them, Zech. xii. ic.; together with fearching and tryg our ways, Lam, iii, 40.

88. QUEST. What are the outward means whereby Chrift communicateth to us the beneFts of redemption?

ANSW.The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, facraments, and prayer; all which are made effectual to the elect for falvation.

2. 1. What do you understand by [the benefits of redemp Jon?

A. All the bleffings of Chrift's purchase, which may be ummed up in grace here, and glory hereafter, Pf.lxxxiv. II. 2.2 Who [communicateth] thefe benefits or bleffings

o us?

11.

A, CHRIST] himself, who has them wholly at his dif

pofal, Luke xxii. 29. I appoint [or difpone] unto you a kingdom.

Q3. How comes Chrift to have the difpofal of them wholly in his hands?

4. By his Father's gift, John iii. 35. The Father loveth the Son, and hath GIVEN all things into his hand: and by his own purchase of them; hence called a purchased poffefion, Eph i. 14.

24. What is it for Chrift to communicate the benefits of redemption?

A. It is not to give away the property of them from him felf, but to make us tharers with him in them all; that is, to make us heirs of God, and joint heirs with Chriß, Rom viii. 17.

Q. Whether doth Chrift communicate them in a mediate or immediate way?

A. In a mediate way, through the intervention of ordinances, Eph. iv. (1-14.

26. What are the ordinances whereby Chrift com municateth to us the benefits of redemption?

4. They are prayer and thanksgiving in the name of "Chrift; the reading, preaching, and hearing of the word; "the administration, and receiving the facraments; church "government and difcipline; the miniftry and maintenance "thereof; religious fafting; fwearing by the name of God; "and vowing unto him *."

Q. 7. Why are thefe called [is] ordinances?

A. Because they are all of them inftituted and preferibed by him in the word, as the alone King and Head of his church, to te obferved therein, unto the end of the world, Mat. xxviii. 20.

2. 8. Have we any reason, to expect, that the benefits of redemption will be communicated by ordinances, of man's invention and appointment?

A. No; for all fuch ordinances, have no higher fanction than the commandment of men, are declared to bể IN VAIN, Mat. av.9.; they are condemned as will an fhip, Col.ii. 13 and the obfervers of them feverally threatened, Mic.vi. 16. Q. 9. Why is it faid, [efpecially the word, facraments and prayer]

A. Becaufe, though the other ordinances above men

Larger Cat. Queft, 108, See them all explained, on the duties require in the fecond commandment.