which are given to the Word may strongly move us to attend upon the same It s called the Ministry of reconciliation 2 Cor. 5.18 the Gospel of Peace Eph. 6.15 the Word of grace Acts 14.3.18.32 the Word of Life Phil. 2.16 Acts 13.26 the Word of salvation the Kingdome of God Mat. 13.44 by which we are brought into the Kingdome of grace and glory Heavenly seed 1 Cor. 4.15 whence Ministers are called spiritual Fathers 1 Cor. 3.2 It s milk for Babes and strong meat for men Heb. 5.12 It s a rule for our lives Deut. 5.32 Jos. 1.8 A Lamp to our feet c. Psal. 119.105 the Sword of the Spirit Eph. 6.17 Fourthly the Word is that heavenly light that shines to us when we are in darknesse whereby our blinde eyes are illuminated to see and finde the way to Heaven Luke 1.79 Mat. 5.14 Acts 13.47 Fifthly it s the meanes to beget faith without which its impossible to be saved Eph. 2.8 Heb. 11.6 John 1.12 and 3.16 18. Rom. 10.17 1 Tim. 4.16 Quest. But if once we be converted what need we hear so oft Ans. First neglect of Gods Word is a manifest sign that we are not truly converted John 8.47 and 10.3 4 27. they which have grace cannot but be ravished with the excellency of the Word Secondly the Word is the food of our soules whereby we are nourished and the graces of Gods Spirit strengthened in us and the want of it is a great judgement Amos 8.11 12. Thirdly though he have attained to knowledge enough yet we must hear to quicken us to practice to reform our affections to nourish our graces yea it s profitable to teach to reprove c. that the man of God may be perfect c. 2 Tim. 3.16 2 Cor. 14.3 therefore with David we should desire to dwell in the house of God Psal. 27.4 Mr. Downhams Christian VVarfare Quest. VVhether is not our Vocation or Calling all one with our Sanctification Answ. No For 1. Our Vocation is before Justification Rom. 8.30 but Sanctification is not before Justification therefore they are not the same Secondly Sanctification is the end of Vocation 1 Thes. 4.7 therefore it s not all one with it Thirdly faith is the principal thing in Vocation the first part of it being Gods Call the second part being our answer to that Call or coming in at that Call Jer. 3.22 Now faith is no part of Sanctification strictly taken because its the means and instrument of our Justification and Sanctification Acts 26.18 Hence our hearts are said to be purified by faith Acts 15.9 Gal. 2.20 John 5.24 we passe from death to life by faith therefore it s no part of our spiritual life as faith comes by hearing and therefore hearing is no part of Faith so Justification comes by Faith and therefore it s no part of Sanctification Quest. VVhat is the nature of the Call of God Answ. Concerning this Call I shall lay down these Propositions First our Vocation or Calling is ever by some word or voice either outward or inward or both either ordinary or extraordinary by the Ministry of men or by the immediate inspirations or visions of God Secondly this voice in the ordinary calling of the Elect is not by the voice of the Law but by the voice of the Gospel bringing glad tidings written by the Apostles and preached to the world John 20.31 1 Cor. 1.21 with 26. The Spirit indeed inwardly accompanies the voice of the Gospel but now none are called by the immediate voice of the Spirit without the Gospel or by the immediate testimony of the Spirit breathed out of free grace without the Word Eph. 1.12 13. Thirdly this voice of the Gospel is the voice of God in Christ or the voice of Jesus Christ although dispensed by men who are but weak instruments for so mighty a work sent and set in Christs stead Rom. 1.6 John 5.29 2 Thes. 2.12 13. It s called Christs Call Heb. 3.1 because Christ takes as it were the written Word in his own lips and thereby pierces through the eares to the heart through all the noise of feares sorrows objections against believing and makes it to be heard as his voice Fourthly the thing that Christ calls us unto is to come to him Christ will now have the lost Prodigal to come home he will have the burdened soul to come to him for ease Mat. 11.27 Jer. 3.7 22. and 4.1 He calls for us to come and possesse his fulnesse Luke 14.17 1 Cor. 1.9 Fifthly this Call to Come is all one for substance with the offer of Christ which consists in three things 1. A Command to receive Christ as present and readie to be given 1 John 4.23 2. Perswasion and entreaty to come and accept of this offer 2 Corinth 5.19 20. 3. A Promise of the thing offered if we will receive it Sixthly this Call or Offer hath three special qualifications 1. It s inward as well as outward For thousands are outwardly called which yet never come because they want the inward Call John 6.45 He that hath heard and learned of the Father comes to me Hos. 2.14 2. It s a particular Call Mar. 16.15 there is a general Call and offer of grace to every one but when the Spirit applies generals to particulars particularly this makes the Call particular Isa. 43.1 John 12.5 3. It s effectual as well as inward and particular Luke 24.23 Compel them to come in John 10.16 It s a calling out of purpose Rom. 8.28 Mat. 9.12 13. 2 Chron. 30.10 11. Quest. Wherein doth the necessity of this Call appear Answ. First no man should come unlesse first called For what hath any man to do with Christ or to make himself a son of God and heire of glory except he be called thereto of God Secondly no man would come without the Lords Call Mat. 20.6 7. No man hath hired or called us There must be an effectual Call to bring men home Isa. 55.5 3. No man could come unlesse called John 6.44 unlesse the Father draw him viz. by this Call For Rom. 11.32 we are shut up under belief Quest. How is this Call a ground of faith Answ. First it s the ground by which or wherefore it rests upon the Promise The minde sees 1. The freenesse of mercy to a poor sinner in misery and this breeds some hope that the Lord may pity it Secondly the fulnesse and plenteous riches of mercy and this gives great encouragement to the soul to think that if it comes the Lord will not deny it a drop Psal. 130.7 8. Thirdly the preciousnesse and sweetnesse of mercy makes the soul exceedingly to long for it Psal. 36.6 7. and to disesteem all things to enjoy it But when to all this God sends a special command to come in and to take mercy and that for no other reason but because it s commanded this puts an end to all feares and discouragements and the soul answers as Jer. 3.22 Behold we
another time to regaine these losses and to repaire our estate and as we must not when we have an ill bargain exceed the market and so transferre our losse upon others but patiently beare it as imposed by God so when we have a good bargain in respect of the difference of places and times we may not unlesse we would be uncharitable to our selves put off our gain to others but receive it thankfully as Gods blessing upon our labours But yet herein we must take heed that we be not overstrict seeking only our own gaine without respect to the Common wealth nor uncharitable to the poore in joyning with others to keep up the market in times of scarcity But when we can afford it we ought to abate something and by our example to bring down others to the like reasonable rates Againe we must take heed that we use no unjust nor uncharitable courses to raise the markets by forestalling and buying up the things that are brought at low rates with purpose to sell them dearer in the same place Or to ingrosse commodities that having them all in our own hands we may sell them at our own rates Neither may we as some companies use to do combine our selves together to sell our wares at a certaine rate Nor keep in our commodities to cause a dearth seeing if we defraud the people of Gods blessings we shall be liable to their curse as Prov. 11.26 Neither may the buyer desire to have commodities under the worth especially when he hath to deal with the poor whose necessities oft-times constrain them to take not what their wares are worth but what they can get for them Such Shop keepers therefore offend grievously who take advantage of their poverty who work for them sinfully to oppresse them forcing them to sell their tears sighs and groanes with their wares because wanting bread to put into their own and their childrens mouths they refuse to buy their wares not because they do not want them but that therby they may beat them down to the vilest prizes and so pinch and almost starve them who work hard for a poor living whilest the buyer by his excessive gains lives in all superfluous excesse and grows wealthy Sixthly in regard of the manner of buying and selling we ought to use honest simplicity avoiding all manner of fraud and deceit They therefore offend who use a thousand devices to circumvent and defraud their neighbours as 1. By blinding their minds with their false praises of their wares and their eyes with false and deceitful lights 2. By concealing the known faults of their wares endeavouring to get the highest prices as though they were faultlesse 3. By asking double the price of their commodity and taking it also if they can prevail with the buyer to give it 4. By abusing their friends under colour of love selling dearer to them then they would to a meer stranger 5. By telling untruths either about the worth of their commodities or the price which they cost them or the mony that they have been offered or that which they will take and not under and oft confirming their lives with intermingled oaths and many other cheats which I cannot name Quest. How may thess sins in buying and selling be avoided Answ. If as we professe we would prefer justice and charity before deceit and self-love 1. If we would consider that God is present and beholds all our dealings to whom ere long we must give an account 1 Thes. 4.6 And lastly if we would remember that it will profit us nothing to win the whole world with the losse of our souls Mark 8.36 Mr. Downams guide to godlinesse CHAP. XXIII Questions and Cases of Conscience about our Callings and Vocations Quest. OUght every man to have a Calling Answ. Yea as may appear by these Scriptures Eccles. 1.13 Ephes. 4.18 Christ himself had one Mark 6.3 1 Thes. 4.11 Quest. Is it a sufficient calling for a man to attend upon another as serving men do Answ. To attend upon the persons of Magistrates and Nobles is a warrantable calling especially having some particular employment annexed to it as to be Cook Butler Clerk Croome c. So had Cornelius servants Acts 10.7 Quest. How must we behave our selves in our particular callings Answ. We must be diligent painful and faithful therein Genes 3.19 Psalm 128.2 Prov. 10.4 and 13.4 and 22.29 2 Thes. 3.10 Gen. 31.40 Quest. Suppose a man have enough to maintain him and his without a calling Answ. Yet if he be able he must employ himself in some particular calling either in Church or State and be diligent therein He must eat his bread either in the sweat of his brain or of his brow Adam himself must work Gen. 2.15 See Elton on the Commandments Quest. How else may we prove that all must have callings Answ. From the Examples of Gods Saints in all ages as of Abel c. before the flood the Patriarchs after the flood and many under the Gospel Quest. Why must we use faithfulnesse and diligence therein Answ. First because he that is slothful and negligent therein or walks loosly and carlesly is neere a kin to him that lives without a Calling yea he is brother to him that is a great waster Prov. 18.9 Secondly diligence in a calling is the work of the Lord and therefore he that doth it negligently is accursed Jer. 48.10 Thirdly God of his rich mercy hath allowed us six days not to loiter but to labour and dispatch our businesse in Exod. 20.9 Fourthly without diligence in a particular calling Superiours could not govern and provide for their inferiours nor inferiors serve and please their superiours according to the fifth Commandment nor either of both provide for their health according to the sixth Commandment Nor avoid idlenesse and the fruits thereof according to the seventh Commandment Nor shun the crime of theft forbidden in the eighth Commandment Nor preserve their good names provided for in the ninth Commandment but be ever coveting and full of discontent forbidden in the tenth Commandment Jndeed it s not possible to reckon up all the sins and dangerous discomodities that attend upon them that either live without a calling or that deale negligently and carelesly in their calling as appeares Pro. 6.11.13.14 and 24.30 Quest. How may this be proved Answ. By the wofull experience of such as have either used unlawful callings as Thieves Cheaters Gamesters Parasites Stage-players c. Or else that have lived without a calling who besides that they are commonly unprofitable Caterpillers yea burthensom and chargeable to others they either grow profane in their lives or fall away from the truth of religion into damnable sects and erronious doctrines Quest. How may we prove that diligent walking in our callings is so acceptable to God Answ. Because as he that hath no lawful calling or that walketh negligently in one that is lawful transgresseth all the Commandments of the second Table thereby highly displeasing
Whether the children of profest Papists may be baptized Or of profane Christians p. 175 How oft and in what place baptism is to be administred ib. What use are we to make of our baptisme ib. CHAP. XVIII About Blasphemy What is Blasphemy p. 177 What is blasphemy against the holy Ghost ib. How many waies doth blasphemy break out p. 178 How may we prevent or cure tentations to blasphemy ib. How doth the hainousnesse of the sin of blasphemy appear p. 179 How comes Satan to tempt Gods children to blasphemy p. 180 How many sorts are there of such Hellish suggestions ib. How are we to resist those blasphemous suggestions ib. What is another kinde of blasphemous tentations p. 181 What is Satans chiefest scope in these tentations ib. How may we comfort our hearts against these blasphemies ib. How may we know that they are from Satan and not our own thoughts ib. How may we be freed from these Blasphemous thoughts p. 182 Objections answered p. 183 CHAP. XIX About our Bodies What is the state of our bodies in this life p. 185 How doth it appear that our bodies are vile ib. Is there no glory belonging to our bodies ib. How can our bodies be base for which Christ died ib. Shall these vile bodies be raised up at the last p. 186 Who shall raise them up ib. What lessons may this teach us p. 187 When shall this blessed change be ib. How shall our bodies be fashioned to Christs glorious body ib. What lessons may this teach us p. 188 How may our bodies be made serviceable to our minds and instruments of Gods glory ib. Why should we be careful of the health of our bodies p. 189 How may our bodily health be preserved ib. How doth serenity of minde preserve our bodily health ib. How is a sober diet a means to preserve it ib. What should such do as use a spare Diet ib. How doth exercise conduce to bodily health ib. How may bodily health be repaired when it s decaied p. 190 What just honour is is due to our bodies p. 191 How manifold is the care of our bodies ib. CHAP. XX. About Borrowing and Lending What rule must the borrower observe towards the lender p. 193 How may the borrower hurt the lender in his outward estate ib. Why must the borrower restore the thing lent as good as it was or make it good ib. What must he do when he is disenabled by Gods hand to do it p. 194 What if the Lender be dead and none left to require it ib. How else may the borrower sin in borrowing ib. How may the lender sin in lending ib. What if the borrower dissembled pretending that he was able to repay when he was not or being able refuses â—o pay what he borrowed ib. Whether is it lawful to lend upon Usury ib. VVhether may money meerly considered as the price of all other commodities be let out for profit p. 195. CHAP. XXI About Brethren and Brotherly Love Are all Gods Children Brethren and why so p. 197. VVhat comfort may the consideration hereof afford and what duties may it teach ib. VVhat evills must they avoid upon this consideration ib. How shall we know who are Gods Children and so our Brethren p. 198 VVhat good shall we get by them ib. Why should we love them ib. How shall we know that we love them unfeignedly ib. VVhat are the impediments of Brotherly love ib. How may the ferventness of our love be known ib. VVhat may nourish love amongst godly brethren p. 199. VVith what kind of love must we love them ib. VVhat must we doe that brotherly love may continue ib. CHAP. XXII About Buying and Selling. What Rule must the Buyer observe p. 201. How may he sin in Buying ib. What is to be thought of Jacobs Buying the birth-right ib. What rule must the Seller obserue and how so to doe as not to sin ib. How the Seller may sin by hurting his neighbour p. 202. VVhether every man may make the best of his own ib. How are we to prise commodities that we are to sell ib. VVhether may we sell as dear as we can ib. VVhether must the seller make known the faults of what he sells to the Buyer p. 203. VVhat generall rules are we to observe in Buying and Selling p. 204. VVhether may we raise the price for giving dayes of payment ib. VVhat must the Seller do if he be caused to call for the money before those dayes ib. How farre doth a fraudulent bargain binde in point of Conscience p. 205. Whether may we buy stollen goods ib. What must we observe in generall in our dealings with others p. 206. VVhat Rules in particular are we to observe ib. VVhat evills are to be avoided in our dealings with others ib. What duties are required in buying and selling ib. How to avoid sin in buying and selling p. 208. CHAP. XXIII About our Callings and Vocations Ought every one to have a Calling p. 209. Is it a sufficient calling to be a Servingman ib. How must we behave ourselves in our callings ib. Must rich men that need not have a calling ib. How else may it be proved that all must have callings ib. Why must we use faithfulness and diligence in our callings ib. Why is diligence in a calling so acceptable to God p. 210. Doe all that are diligent please God ib. How is Consciencious walking in a calling a furtherance to a godly life ib. What else may move us to diligence in our callings p. 211. Whether may a man change his particular calling ib. How may we live by Faith in our callings p. 212. Why is it necessary to live by faith in them ib. What are the acts of Faith herein ib. How may we live by Faith for successe in our labours which are above our strength or means p. 213. How many sorts sin about their callings ib. What must we propose to our selves in following the duties of our callings p. 214. What other Rules are to be observed in our particular callings ib. CHAP. XXIV About our holy Calling or Vocation Of how many sorts is the Calling of God p. 217. Of how many sorts is the generall calling ib. What is the externall calling what the internall ib. VVhy is Conversion termed our calling ib. What are the effects of it p. 218. Wherein appears Gods great mercy in our calling ib. How may we walk worthy of our calling ib. Why should we be carefull to know our calling ib. Doth a Christian always know that he is called p. 219. How may it be proved that we may certainly know it ib. By what signs may it be known ib. How may we be made partakers of it ib. VVhat may move us to embrace Gods call p. 220. How may it be described ib. How manifold is it ib. What are the parts of effctuall calling p. 221. VVhat is the means of it ib. VVhat necessity is there of it ib. VVhy should we carefully attend upon the
disfitted for those duties which God hath prescribed and requires of us Sixthly in regard of the duration of it when it continues longer then it ought to do Eph. 4.26 Ames Cas. Consci CHAP. X. Questions and Cases of Conscience about Anger in God Quest. WHat is anger in God Answ. It 's the inward displeasure which he hath against sin and his purpose to punish it accompanied with threatnings upon his purpose and execution upon his threatnings Quest. How may it be proved that there is anger in God Answ. First by his judgements executed upon sinners as upon the lapsed Angels the old world Sodom and Gomorrah the ten Tribes the two Tribes c. Secondly by his threatenings against sinne Isaiah 63.6 Job 42.7 Thirdly by the Saints complaining of it and praying against it as Psal. 6.1 and 38.1 3. and 74.1 and 90.11 Quest. Why is there anger in God Answ. First because of that antipathy which is in him against sin as it 's contrary to his pure nature opposed God and would turne him out of his Sovereignty For by sin we cast out God and admit the devil into our hearts and prefer our lusts before Gods will and our carnal reason in contriving sinne before Gods wisdom in his Word Secondly Sin is the onely object of Gods anger though foolish persons make a sport and trifle of it For it Adam was cast out of Paradise Gen. 3.23 the old woâ—ld destroyed Gen. 6.13 2 Pet. 3.12 yea it made God in a sort angry with his own dear son so that he cried out My God my God why hast thou forsaken me Mat. 27.46 and if God shewed anger against sin by punishing it in our Surety Christ who was made sin for us and yet had no sin in himself what will become of wicked and ungodly sinners Quest Why are judgements called Gods anger Answ. Because they issue from his anger For it s not the judgements but the anger in them which lies heavy upon the soul whereas when we suffer ill knowing that it is not from anger but for trial of our graces or for exercise of them we take it patiently Hence Deut. 28.27 The Lord will smite thee with the botch of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed What is a scab or the itch which now are so light set by such a terrible judgement O yes when it comes with Gods displeasure what is it that blows the coals of hell and makes that fire so hot but Gods anger Isa. 30.33 Quest. How will it appear that Gods anger is so terrible Answ. First we may see it in the earnestnesse of Davids suit to have Gods wrathful countenance turned away from his sins and from him because of his sins Psal. 51.9 As also in that of the Church Psal. 85.4 5. Turne us O God of our salvation and cause thine anger towards us to cease Wilt thou be angry with us for evâ—r wilt thou draw out thine anger to all generations c. Secondly in the expressions whereby the Scripture sets it forth as Psal. 76.7 Thou even thou art to be feared and who may stand in thy sight when once thou art angry Psal. 18.7 The earth shook and trembled the foundations of the hills also moved and were shaken because he was wroth Psal. 2.12 and ye perish from the way when his wrath is kindled yea but a litle It was time for Moses to call upon Aaron to make haste and go quickly to make an attonement when there was wrath gone out from the Lord Numb 16.46 It 's called Gods fierce wrath Jer. 3.9 his sore displeasure Psal. 2.5 Oh! rebuke me not in thine anger saith David Psalm 6.1 He cared not what God laid upon him so it were not in anger Thirdly the greatnesse of Gods anger may be estimated by the greatnesse of his mercy Patience abused turns into fury What is blunter then iron then steele in it self But let it once be sharpened and nothing is keener Nothing so calm naturally as the Sea but when once flirred nothing is more tempestuous The best wine makes the sharpest vineger So nothing being so merciful as God is in himself if he be once provoked nothing is more terrible Heb. 12.29 Our God is a consuming fire Heb. 10.31 It 's a fearful thing to fall into the hands of the living God Fourthly the bitternesse of Gods wrath may be concluded out of our Saviours agony It was no small thing that made even him standing in our roome To offer up prayers and supplications with strong crying and teares to be saved from that which he feared Heb. 5.7 See Mr. Hieron on Psal. 51. Quest. What means then may we use to divert this fierce anger of God Answ. Repentance is the best means we can use to pacifie Gods displeasure When the Lord hath threatned many grievous judgements and plagues for sinne one upon the neck of another denounced with variety of expressions in the most terrible manner yet after all that terrible thundring See Deut. 30.1 c. It follows It shall come to passe when all these things are come upon thee the blessings and the curses which I have set before thee and thou shalt call them to minde amongst all the Nations whither the Lord thy God hath driven thee and shalt return unto the Lord thy God c. that then the Lord thy God will turn thy captivity and have compassion upon thee c. Not that repentance is the meritorious cause of pardon but God will have an order in things where there is no sense of sin and humiliation with prayer for pardon and reformation trusting in God for mercy there the anger of God abides still Again 2 Chro. 7.14 If my people that are called by my Name shall humble themselves and pray and seek my face and turn from their wicked ways I will hear from heaven and will forgive their sin and heal their land and no marvel for he is gracious and a sin-pardoning God Exod. 34.6 7. so Ezek. 18. and ch 33. Manasses was a very great sinner being enabled by his authority to do the greater mischief yet upon his humiliation and prayer he found mercy 2 Chron. 33.12 13. so in the Prodigal Luk. 15.20 David Psal. 32.3 4. confesseth that whilest he neglected repentance Gods hand was heavy upon him so that his moisture was turned into the drought of Summer c. But when he confessed God forgave the iniquity of his sin Quest. Why is repentance such an effectual means to divert anger Answ. Because it's Gods nature so to do His nature is more inclined to mercy then to anger For God to be angry it s upon the supposition of our sins but to be merciful it always proceeds from his own bowels Micah 7.18 Who is a God like unto thee that pardoneth iniquity and passeth by the transgressions of the remnant of his heritage He retaineth not his anger for ever because he delighteth in
Thomas c. hast interest in Christ to thy own feeling must be proved by Scripture except with Enthusiasts we separate the Word and the Spirit therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense and so lead us to the word of Promise thus He that believeth and maketh sure his belief by walking not after the flesh but after the Spirit hath a clear evidence to his own feeling that he hath interest in Christ. But I John Thomas c. do believe and do make sure my belief by walking not after the flesh but after the Spirit therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture John 3.36 and 5.24 and 11.25 26. Rom. 8.1 2. 1 John 1.4 and 2.3 The Assumption is made sure by sense not at all times but when the Spirit is breathing upon the soul. For though I do believe and walk after the Spirit yet to my own feeling I have only evidence of my interest in Christ when the Spirit stirs up my sense to compare my faith and walking with the Promises of God in Christ. Ob. If this be so then all the certainty that I have of my interest in Christ is ultimately and principally resolved into this weak and rotten foundation of my own good works which being examined by the Law of God will be found so sinful that they must needs involve me under the Curse of God Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort then it might have some colour of truth but though these works have sin cleaving to them yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the Spirit of the Law but from the Spirit of the Gospel therefore they lead us to Christ and drive us upon a clear Gospel-Promise thus First That the adherent sinfulnesse of our works are purged by the blood of Christ. Secondly That our peace and assurance depends not upon our works but upon the Promises of the Gospel in such Scriptures as these 2 Tim. 4.7 8. 1 Cor. 9.24 Rev. 22.14 Only our inherent qualification leads us as a moral motive to look to the Promises of God which is the foundation of our peace Thirdly if works of sanctification be no sure marks of our interest in Christ because sin cleaveth to them which involves us in the curse then neither can faith in Christ be a sure mark of our interest in Christ because it is mixed with sinful doubtings But as faith justifies not because its great and perfect but because its lively and true as a palsie-hand may receive a piece of gold as well as a strong one so also do our inherent works of Sanctification evidence to us that we are in Christ and so lead us to the Promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without sin Fourthly in exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace For we are not by good works to make our calling and election sure to our selves and in the evidence of our own consciences if our good works be no signes of our interest in Christ. Fifthly the Spirit which they make the only witnesse must be known to us by Scriptures not to be a deluding Spirit For if this Spirit cannot be known by those things which are called the fruits of the Spirit Gal. 5.22 Love Joy Peace c. as the fruits are evidences of the life of the tree then men are to labour for faith and the raptures impressions and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving and so this is the high-way for men void of all sanctification to believe that they are in Christ and they may live after the flesh and yet believe the Testimony of the broad Seal of an immediate working Spirit Mr. Rutherfords Parl. Sermon Ob. But Rom. 4.5 It s said that God justifies the ungodly Answ. First Some answer it thus that these words are not to be understood in sensu composito but diviso and antecedenter He that was ungodly is being justified made godly also though that godlinesse doth not justifie him and so they compare these passages with those of making the blinde to see and the deaf to hear not that they did see whilest they were blinde but those that were blinde do now see which is true and good But Secondly Ungodly here is meant of such who are so considered in their nature having not an absolute righteousnesse so then the subject of Justification is a sinner but withal a believer Now its impossible that a man should be a believer and not have his heart purified Acts 15.9 For whole Christ is the object of his faith who is received not only to justifie but also to sanctifie Ob. But Rom. 5.10 Christ died for us whilest we were enemies Answ. If Christ died for us whilest we were enemies why do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ and to close with him he shall be pardoned which includes a contradiction For how can an enemy to Christ close with Christ But Christ died not only to justifie but to save us now will they hence infer that profane men living and dying so shall be saved and indeed the grand principle that Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily infer that a drunkard abiding so shall be saved as well as justified Ob. But it s said that Christ died and rose again for sinners Answ. We must know that this is the meritorious cause of our pardon and salvation but besides this cause there are instrumental causes that go to the whole work of Justification therefore some Divines as they speak of a Conversion Passive and Active so also of a Justification Active and Passive and they call that Passive not only when the meritorious cause but the instrument applying it is also present then the person is justified So then to that grand mercy of Justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumental viz. Faith and one is as necessary as the other Mr. Burges Vindiciae Legis CHAP. XII Questions and Cases of Conscience about Apostasie or Falling away Quest WHat is Apostacy Answ. It 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace so Gal. 5.4 Ye are fallen from grace Object How many sorts of Apostacy are there Answ. First there is a falling
this are 1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity expressed Gen. 17.7 9. Acts 2.39 which Covenant as it s made to the believing Parent and his seed so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed And this is the ground of that tender which a Christian makes of his children to holy Baptism For by natural generation children of believing Parents are defiled with sin and so under wrath but they are holy by covenant and free acceptation the believing Parent embracing Gods Promise for himself and his posterity Secondly by faith believing Parents must give themselves to God chusing him to be their portion c. For he that would give his children to God must first give himself to God Thirdly it provokes Parenrs to offer their children to God by fervent and faithful Prayer so soon as ever they have received them from him Gods Promise calleth for our Prayer as 2 Sam. 7.27 Fourthly it considereth what a singular Prerogative it is to be actually admitted into Covenant with God received into his family and have his name put upon us To be a Partaker of the seale of Regeneration pardon of sins adoption and everlasting inheritance Solemnly to be made free of the society of Saints and to weare the Lords livery and what an high and incomprehensible a mercy it is that God hath promised and doth vouchsafe these great and inestimable blessings not only to himself a wretched sinner but also to his posterity who by nature are enemies to God dead in sin and in bondage under the curse of the Law Fifthly it stirs up hearty rejoycing in the Lord that he hath vouchsafed in tender compassion to look upon them and their posterity and thus to honour and advance them Sixthly it stirs up Parents to be diligent and careful to bring up their children in the information and feare of the Lord being instant with him to blesse their endeavours for the good of their children and the glory of his Name For the same conscience that moved Parents to offer their children to God in Baptisme will quicken them to endeavour their education in the true faith and service of God Quest. What use should Christians make of their Baptisme when they come to years of discretion Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them of Gods Promise that he will be their God and of their Promise that they will be his people repent of sin believe in Christ and walk before him in sincere obedience and that the signification force use and fruit of it continueth not for that present only when it s administred but for the whole course of a mans life for as its the seal of a free everlasting and unchangable Covenant so is the force and use of it perpetual so then the use to be made of Baptisme is twofold First it seems to be a pledge and token of Gods favour and that divers wayes 1. In that its a seale of our Regeneration by the Holy Ghost whereby a divine quality is infused into us in the room and place of original corruption Hence it s called the Laver of Regeneration Tit. 3.5 It being usual to call the principal cause and the instrument by the same name 2. It seales and confirmes to us the free pardon of our sins Acts 2.38 and 22.16 3. It s a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 4. It s a pledge of the vertue of Christs life and of our communion with him therein Rom. 6.5 Col. 2.12 5. It s a pledge of our adoption in Jesus Christ. For when God puts his Name upon us he signifies and assures that we are his sonnes Gal. 3.26 27. 6. It s a solemn testimony of our communion with all the lively members of Christ Jesus It s a seale of the bond and mutual love and fellowship both of Christ with his members and of his members one with another 1 Cor. 12.13 7. It s a seale and pledge to assure us that God will provide for us in this life raise up our bodies to life at the last day and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us Mar. 16.16 Tit. 3.5 6 7. 1 Pet. 3.21 Secondly it s a seale of our duty promised and so a spurre and provocation to repentance faith new obedience brotherly love and unity and that as 1. It s a spurre to repentance and mortification For Baptisme seales remission of sins to them only that repent and as we expect the blessing we must see that we perform the condition 2. It s a provocation to faith and a pledge thereof We have Gods Promise under his hand and seale that he will wash us from our iniquities receive us for his children remember our necessities and bestow upon us his Kingdom Now we much dishonour him if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal 3. It s an incitement to new obedience and a pledge thereof Rom. 6.4 we have solemnly sworn to fight against the devil the world and the flesh and having taken presse-money of Jesus Christ it were a foule fault to accept of a truce with Satan 4. It s a pledge or pawne of love and unity We must keep the unity of the Spirit in the bond of Peace for we are all baptized into one body We must not jarre for we are brethren It s unnatural that the members of this mystical body should be divided See Ball on faith p. 419. Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved Answ. First the Infants of believing Parents are under the Covenant of grace belonging to Christs Body Kingdome Family therefore are to partake of the seale of this Covenant or the distinguishing badge between them who are under the Covenant of grace and them who are not The whole Argument will be cleared by these five Conclusions 1. That the Covenant of grace hath alwayes been for the substance one and the same 2. That God will have the Infants of such as enter into Covenant with him be counted his as well as their Parents 3. God hath ever since Abrahams time had a seale to be applied to such as enter into Covenant with him 4. By Gods own order the seed or Infants of Covenanters before Christs time were to be sealed with the seal of admission into his Covenant as well as their Parents 5. The priviledges of such as are in Covenant since Chtists time are as honourable large and comfortable both to themselves and their children as they were before Christs time That the Covenant was the same for substance both to Jewes and Gentiles is proved Fiâ—st by the Prophecies where the same things are promised to the Gentiles when the Gospel should be preached
compelled many to blaspheme yet saith he I obtained mercy Mat. 12.31 Christ tells us that upon repentance it shall be forgiven The Devil would perswade us that all blasphemy is the sinne against the Holy Ghost but we must deny it and our reason must be because we are sorry for it and were it to be done again we would not do it for all the world but he that sins against the Holy Ghost is not sorry for it is not grieved for his offence would have all others to commit the same sinne Is desirous to have Hell as full as he can wishes that wife children Parents friends neighbours all might commit the sin against the holy Ghost as he hath done See Capell on Tentations Quest. How doth the hainousness of this sin of Blasphemy appear Answ. First It s one of the most horrid sins in the world Some sins are more directly and immediately against mens own persons as idlenes prodigality c. Some are against other mens persons as lying slandering c. but the blasphemer fights directly against God other sins strike at God but this pierceth him and strikes through his Name with execrations c. and therefore such were to be put to death Lev. 24.10 11. Isa. 36 6. Hab. 3.14 Secondly It s an high contempt of God a desperate flying into his face a charging him with folly cruelty and tyranny Job 1. ult It so provokes God that usually he cuts them off sooner then other sinners as those that are ripe for destruction Thirdly It argues the highest ingratitude in the world for a man like a mad dogg to flie into the face of his master who keeps and feeds him to use that heart and tongue which God made for his praise to the disgrace of his Creator To load him with injuries who daily loadeth us with mercies To curse him who blesseth us c. they are said to crucifie Christ afresh Heb. 6.6 Magis offendunt qui blasphemant Christum regnantem in coelis quam qui crucifixerunt ambulantem in terris Aug. they are worse then those that actually crucified him Fourthly it exceedingly debaseth a man and makes him viler then the vilest creature for they in their kind praise God and shew forth the wisdom power and goodness of their Creator but the blasphemer dishonours him in all his attributes Fifthly it is a most unprofitable sin other sins have some seeming pleasure and profit to allure but what pleasure or profit can it be to rage against the just and great God Sixthly such are guilty of the most pestilent scandal that can be they grieve the godly harden the wicked offend the weak who are quickly turned out of the way they become an evil example to their families who like soft wax are easily cast into any forme Now woe be to them by whom scandals especially blasphemous scandals come Mat. 18.6 7. Seventhly it 's a sin which makes men most like the damned in hell As the Saints in heaven being filled with joy shall vocally sing the praises of their Redeemer So the damned in hell being filled with the wrath of God shall vocally blaspheme him and if the wicked in this world that do but taste of the cup of Gods wrath yet blaspheme him for their torments Rev. 16.9 how will they be filled with blasphemies when they shall be filled with the wrath of God for ever Eighthly as its the greatest sin so it makes men liable to the greatest judgements of God and to the severest punishments of the Magistrate When a man shall directly and purposely speak reproachfully of God denying him in his Attributes or attributing that to him which is inconsistent with his nature this is called direct and immediate blasphemy and if it be acted not out of infirmity of nature the person not being distempered by sicknesse melancholy nor madnesse but out of malice deliberation and obstinacy the party should die without mercy Lev. 24.13 14 15 16. This was not a judicial Law belonging to the Jews onely but it being of the Law of Nature is a universal Law for all Nations Hence wicked â—ezabel that she might stone Naboth to death proclaimes him a blasphemer 1 Kings 21.11 14. So John 19.7 and they stoned Stephen for this pretended cause Act. 7.57 Nebuchadâ—ezzar by the light of Nature made a decree that whosoever blasphemed the God of Heaven c. should be cut in pieces and his house be made a dung-hill Dan. 3.29 How much more should Christian Magistrates make severe Laws for the punishment of such notorious offenders which if they neglect to do as their light is greater so their punishment shall be greater They punish Thieves and Murtherers with death They punish Traitors that seek to destroy the lives of Princes or that speak against their honour and dignity with death and shall not he that speaks against the King of Kings die the death And when men neglect their duty in this kinde God takes the sword into his own hand He cut off blasphemous Senacharib and his Army for it 2 King 19.35 The Syrians blaspheming God and calling him the God of the Mountaines but not of the Valleys many thousands of them lost their lives for it 1 King 20.29 30. blasphemous Arius voided his bowels and died miserable See many more Examples of Gods judgments upon Blasphemers and blasphemous Hereticks in my Mirror in those two Chapters Master Hall upon 2 Tim. 3.2 Quest. How comes Satan to tempt Gods children to blasphemy Answ. When he cannot overcharge the conscience of the weak Christians by ripping up and aggravating those sins which he hath in truth committed nor cause him desperately to desist from going forward in the course of sanctification then he suggests into his minde horrible blasphemies against Gods Majesty and continually turmoils him with most impious thoughts that thereby he may distract his minde from holy meditations and utterly discourage him in all Christian exercises Quest. Of how many sorts are these his hellish suggestions Aâ—sw Of two sorts 1. Such as seeme to have some ground in corrupted reason for the suggeâ—ting whereof he oft-times useth our sinful flesh as his wicked instrument and these arise sometimes from our over-great prosperity whereby we are brought to forget and neglect the Lord who hath been so bountiful unto us sometimes from the grievousnesse of afflictions whereby men are moved to murmur against God and to repine at his judgements sometimes from some offence unjustly taken from Gods Word or works As from the plainnesse of the Scriptures the unequal dispensation of Gods benefits and punishments whence arise these tentations that there is no God or if there be yet no particular providence that he hath not eyes to see all things nor power to rule them That he is not just in his judgements but an accepter of persons That his Word is not true either in the promises or threatnings That he makes little account of vertue to reward it or of sin to punish
18.28 34. Quest. How must we relieve by free lending Answ. When their estates are decayed and our lending may probably recover them again Hence Deut. 15.8 Mat. 5.42 Luk. 6.35 Psal. 112.5 Quest. Whether are alms-deeds arbitrary or an act of righteousnesse Answ. By righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole Law nor that part of legal righteousnesse which consisteth in obedience to the second Table but certain special fruits of this righteousnesse in works of mercy which by the Hebrews are called by the name of righteousness as Dan. 4.27 which is a grace that resteth not only in an internal habit or bare affection of the heart but also in the outward action of relieving the poor Which also is called Justice which is a virtue that gives to every one those things which are due to him Mat. 6.1 when thou dost thine alms which the Syriack renders when thou doest thy Justice Called also righteousnesse 2 Corinth 9.9 Prov. 11.18 Psalm 113.3 Now that almes-deeds are not arbitrary but absolutely necessary is proved For that 1. They are not only works of mercy but fruits of righteousness which are straitly injoyned in the Law Deuter. 15.11 Esay 58.7 Ezek. 18.7 Luke 3.11 and 11.41 Matth. 4.42 Ephes. 4.28 Luke 12.33 Acts 4.34 2. Our riches are not absolutely our own but Gods talents committed to us not for the satisfying of our lusts but for the honour of our Master and good of our fellow servants Hence Heb. 13.16 3 Such as neglect works of mercy commit three hainous sins Theft Sacriledge Murther For they that have received much and communicate not to the wants of others shall be arraigned and condemned for thieves against God and their brethren Besides what we are commanded to give to the poor is consecrated to Gods service called therefore sacrifices So that its Sacriledge to rob them of it and lastly if we suffer the poor to perish in their wants we are guilty of murther against the sixth Commandment Si non pâ—visti occiâ—isti Ambrose Thou hast killd the poor if thou hast not fed them Hoc est occidere hominem vitae suae ei subsidia denegare Ambr. This is to kill a man when we denie to him the means of preserving his life 4. The Lord who is the chief owner of our goods having appointed all that we can spare to this use it s no longer our own but the poors portion which they have as good right to as we have to the rest therefore its injustice to detain it Only here is the difference God hath given us our riches immediately himself but to the poor mediately by us Est panis famelici quem tu tenes nudi tunica quam tu in conclavi conservas Basil. It s the bread of the hungry which moulds in thy cupbord the coat of the naked which hangs useless in thy chamber c. Hence Jam. 5.1 Prov. 3.27 2 Cor. 8.4 and 9.1 Heb. 6.10 1 Pet. 4.10 5. We are but Stewards and a day of account will come Luke 16.2 and therefore if we would give it up with joy we must shew mercy Mat. 25.1 and 24.45 46. 6. Consider that communion that is between the poor and us with our Head Christ and its reason that such as are united in communion of persons should also communicate in the use of their goods for their mutual comfort Rom. 15.28 2 Cor. 8.4 and 9.13 We partake of the same nature are redeemed by the same blood are partakers of the same heavenly calling 1 Cor 1 9. 1 Pet. 2 9. and 3.9 and 5.10 partakers of the same precious promises Eph. 4.5 are of one Church have one religion c. Jam. 2.5 Christ takes that that is done to them as done to himself and will richly reward it Matth. 25.40 7. What we give to the poor we give to God himself Prov. 19.17 Da mihi de eo quod dedi tibi De meo quaero mihi non donas Da reddo Habuisti me largitorem facito debitorem Aug. God thus bespeaks thee Give me something of that which I have given unto thee I ask but mine own and wilt not thou give it Give and I will restore it Thou hast found me a free giver and now make me thy debtor Quest. What further arguments may provoke us to charity Answ. First we resemble God in shewing mercy and that in such an attribute as he delights in above all others Exod. 34.6 Hence Luke 6.36 Secondly such works please God and make us accepted with him Hos. 6.6 Eleemosyna non tantum pro sacrificio sed prae sacrificio Mic. 6.6 8. Heb. 13.16 Isa. 58.6 7. Jam. 1.27 Phil 4.18 Luk. 11.41 Thirdly hereby we make our calling and election sure 2 Pet. 1.7 8 10. Col. 3.12 Alms shew saving knowledge and spiritual wisdom Jam. 3.17 unfeigned repentance Luk. 19.8 A lively faith Jam. 2.18 True love to God 1 John 3.17 Love to our neighbours 2 Cor. 8.8 24. contrary Jam. 2.15 they are notable signes of the remission of our sins Luk. 7.27 and that we are citizens of heaven Prov. 14.21 and therefore blessed Fourthly hereby we are assured of our interest in Gods promises As Eccl. 11.1 Mat. 6.4 and 10.42 Heb. 6.10 It shall not be lost but restored it may be when we have forgotten Mat. 25.44 Luk. 6.38 Prov. 19.17 Terrena omnia servâ—ndâ— amittimus largiendo servamus Isiodor Earthly things are lost by keeping and kept by bestowing solas quas dederis semper habebis opes Hence Luk. 16.9 Fifthly God will repay it with great increase Luk. 6.38 Prov. 3.9 10. Contrary Prov. 11.24 2 Cor. 9.6 Lucrum est pietatis nomine facere sumptum Tertul. Eleemosyna non est divitiarum dispendium sed ditescendi potius compendium quaestusque omnium uberrimus Giving alms is not the way to waste our wealth but the best art of thriving and the most compendious course to get riches Hence it s compared to lending upon usury Mat. 10.30 Prov. 19.17 Luk. 6.35 If we love our money it should move us to part with it upon charitable uses God is the best and the surest pay-master and alsufficient to perform Nihil promittit non reddit fidelis ille factus est debitor esto tu avarus exactor Aug. God pays what he promiseth He is a true debtor be thou a covetous exactor Sixthly it s the end of riches to be employed for good uses not to be lockt up Seventhly by giving them to the poor we long enjoy them which by keeping we cannot do what we give is sent to heaven before us and what is hoarded up is lost and left behinde us Eighthly our inestimable gain will countervaile our long forbearance Hence Gal. 6.9 Eccl. 11.1 the rather considering the eternity of it Ninthly such shall be blessed in their posterity Psal. 112.2 Esay 58.10 11. Tenthly God rewards alms-deeds with corporal and earthly blessings Prov. 3.9 10. and 28.27 Eleventhly God
16.20 22. 3. Of God the Holy Ghost It s his proper work to apply comfort to the hearts of Gods children from the Father and the Son Hence he is called the Comforter He is prayed for by the Son to the Father and promised to be sent from both for this end Joh. 14.16 26. and 15.26 and 16.7 Quest. How is God the Father the authour of Comfort Answ. By destination and appointment of it to us For he hath appointed us to obtain as salvation so consolation by Jesus Christ. Hence it s said to abound by Christ 2 Cor. 1.3 4 5. Quest. How is God the Son the author of comfort Answ. First by redemption or purchase as of us so of joy and comfort for us by his blood as the price thereof Secondly By reception of it as Christ bought it so he took it and keeps it for us when he ascended on high he received as gifts so comforts for men Psal. 68.18 It pleased the Father that all comfort should be laid up in Christ as in a treasury and that he should send forth the same to his people as the fountain doth water Thirdly by dispensation or office as he is our Prophet which he executes and so comforts us by his Spirit which he hath given us Quest. How is the Holy Ghost the author of consolation Answ. By applying it to us which is his proper work even all that comfort which the Father hath appointed to us and the Son hath obtained and kept for us Yea to comfort others hath been the practice of the godly as of Job ch 4.3 4. Of the Prophets Isa. 40.1 2. Of the Apostles Philem. 21. Fourthly from the equity of the duty we ought to do it for these reasons 1. Because we would be comforted by others in our distresse and therefore we should do to others as we would have them do to us 2. All true Christians have an interest in comfort it s their portion and therefore in comforting them we give them but their own 3. It s the end why God gives us abilities and experiences that we may use them to comfort others so that hereby we are debtors to others 2 Cor. 1.4 4. It s our office as we are members of the same body with them Eph. 4.16 hereby we edifie our selves in our most holy faith Judg. 20. Love knits Christians together and makes them communicative of good one to another CHAP. XXXIV Questions and Cases of Conscience about Comforting afflicted Consciences Quest. HOw may we comfort afflicted consciences that are wounded and dejected with the sence of sin and of Gods wrath and want of grace Answ. Set before them and apply to them these eight grounds of consolation 1. The boundlesness and freeness of Gods pardoning reconciling accepting and healing mercies to sinners infinitely exceeding all their sins and unworthiness both in multitude and magnitude in all dimentions and duration Psal. 103.11 12 17. therefore to doubt or despaire is to forsake our own mercies and so to sin against mercy which is one of the highest and most confounding aggravations of sin Set also before them the bowels of Gods compassions which are most tender and fail not Lam. 3.22 The riches of Gods free grace which can neither be exhausted nor diminished and the freeness unchangableness and everlastingness of his love to poore sinners which deserved nothing but wrath and judgement Hos. 14.4 Jer. 31.3 2. The infiniteness of Christs merits of his death passion and obedience which is sufficient to satisfie Gods justice to pacifie his wrath and fulfill his Law perfectly more able to save us then our sins are to condemn us His sufferings being the obedience of a God as well as of a man Acts 20.28 Set before them also the plenteousness of redemption that is in Christ that he can and will deliver them from all their sins the prevalency of his intercession to make application of his redemption and the benefits thereof to sinners on earth whereby he is able to save to the uttermost all that come to God by him Heb. 7.29 3. The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons as Joh. 3.16 Mar. 16.15 16. 2 Cor. 5.19 20. and Christ sends his Ministers as Ambassadours to beseech men to be reconciled to him For as Moses lifted up the Serpent in the wilderness so is Christ lifted up upon the pole of the Gospel that whosoever believes in him should not perish therefore we must take heed of rejecting these tenders of grace and mercy 4. Set before them Christs gracious invitation of all to come to him that feele any want of him or have any desire to him Matth. 11.28 Isa. 65.1 Set also before them Christs promise of reception and of not rejecting any that come to him Joh. 6.37 and his complaint that men will not come to him Joh. 5.40 5. Set before them the experiences or examples of Gods mercy manifested and of Christs merits applyed to the greatest of sinners as to Manasseh 2 Chro. 33.2 3 11 12 13. with 2 Kin. 24.4 To Paul 1 Tim. 1.13 14 15. To Mary Magdalen Mar. 16.9 To the woman who had been a notorious sinner Luke 7.37 38 48. To some of the Corinthians 1 Cor. 6.9 10 11. 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles and of the wine of astonishment in inward anguish and horrour and gone down in their apprehensions even to the gates of hell when yet God raised up and filled them with joy as we see in Job chap. 13.24 26. and 7.14 15 20. and 30.28 with chap. 42.4 12. In Heman Psal. 88.3 6 7 14 15 16 17. In David Psal. 143.4 and 42.11 119.25 and 38.2 3 4 6 8. In Christ himself Math. 26.38 Luke 22.44 In Mr. Peacock Mr. Glover Mis. Katherine Bretergh See these in my book of Examples 7. Set before them and apply to them Gods promises of healing quickning inâ—ightning and of returns of peace and joy to such 1. Gods promises of healing wounded spirits and broken hearts Deut. 32.39 Psâ—l 1â—7 â— Job 5.18 Luke 4.18 Isa. 57.19 1 Pet. 2.24 with Hos. 6.1 2. Gods promises of quickning made to dead souls buried in the grave of desertion to revive and raise them up Deut. 32.39 1 Sam. 2.6 7. Ezek 37.11 12 13 14. Gods promises of giving his Spirit to be a Comforter Joh. 6.36 For which end he dwells in broken hearts Isa. 57.15 This was the confidence of Gods people Hos. 6.1.2 and of David Psal. 71.20 3. Gods promises of inlightning made to such as walk in darknesse and that 1. Of causing his face to shine upon them after he had hid it from them Isa. 54.8 2. Of making Christ the Sun of righteousnesse to arise with healing under his wings Mal. 4.2 Isa. 50.10 Mich. 7.8 4. Gods promises of returns with peace