witnesse of the Conscience Many there be that think of their consciences witnessing holily and truly of the good things said or done by them when indeed and in truth there is no such matter when their Consciences telleth them that they pray and hear Sermons as the consciences of all erring spirits Papists and Anabaptists Familists and others their consciences cannot witnesse truly with them and holily they fail in their Judgment and their consciences must needs be erroneous and so cannot possibly afford them any true comfort surely they think they do exceeding great service to God but they are deceived and their Judgment is erroneous But to draw near unto our selves Thus standeth the case with all unregenerate persons and such as be in their natural estate the consciences of unregenerate persons do many times witnesse much good in respect of the good things said or done by them Their conscience telleth them oh they have much good and great comfort in hearing the Word especially if they live a civil honest life and be free from grosse sins and deal justly and truly with men their consciences telleth them that they are in a marvellous good case and you cannot drive them from it for why their Conscience telleth them so that they are no Drunkards no Theeves no Swearers and God is well pleased with them and they have much good and comfort by the testimony of their consciences But their Conscience doth witnesse falsly so as the Prophet saith a deceitful heart hath cousened them Esay 44. and their Conscience cannot possibly truly witnesse any comfort to them For the good things they have done be they the best works or words or deeds done that possibly can be spoken or done their conscience cannot truly witnesse so long as they be unregenerate and therefore to conclude this point If thou wouldst have thy conscience to witnesse holily and truly and to thy comfort never rest untill thou find that thy conscience is sprinkled with the blessed blood of the Lord Jesus Christ Heb. 9.14 which is able to purge thy conscience and that thy heart is purified by faith and sanctified by grace and then thy Conscience will witnesse with thee in the Holy Ghost otherwise it is but a deceitful conscience that maketh men soothe up themselves and esteem themselves in a holy and good estate without cause VERSE 2. That I have great heavinesse and continual sorrow in my heart NOw from hence in that the Apostle doth set down his grief and sorrow for the rejection of the Jewes I might stand to shew that Gods Children are not stocks nor stones free from natural affections Gods Children have humane affections of joy and sorrow and love which is common to the nature of man but those are rectified and by grace guided to right objects and that by due measure and moderation according to the nature of the object to which they are moved The Apostle maketh this a note of such that are given over to unnatural sences Rom. 1.30 that they want natural affections and doubtlesse the more true and sincere grace is in the heart of Gods children certainly the more tender are the affections of that heart and soul and the more effectual apprehension of any true cause of matter of sorrow or grief but to passe by that And to come to the main point In that the Apostle doth manifest that he had great heavinesse and sorrow and that for the rejection of the Jews that was the object of his sorrow because the Jewes were left in the blindnesse of mind and hardnesse of heart and did not imbrace the Gospel this was matter of great heavinesse to the heart of the blessed Apostle in the first place the observation is this That we are to be grieved for the known miseries of others Doctr. and especially for the known miseries of the soules of others we are to grieve and to mourn for others that we know do lye under any heavy trouble or affliction or distresse in respect of any outward calamity but beloved our hearts must bleed and be broken for the evils that we know do lye upon the soules of others we are exceedingly to be grieved for the blindnesse of the mind and hardnesse of their heart that they go on in sin without repentance with an high hand that they are led by the lusts of their own hearts and according to the lust of their vile hearts in security and brutish lusts this is that which must stick close and wound us especially Besides this evidence in the example of the Apostle we have testimony in other places of Scripture in Ezek. 9.4 we read of the godly who should be marked and have a mark set on their forehead that they should not be destroyed in the common overthrow of Hierusalem they were such as cryed and mourned for the abominations that were committed by others in that City their hearts bled not so much for the overthrow of the City as for the hardnesse of the hearts of men such as did abominably and in Jer. 13.17 saith the Prophet when the people would not hear him and yeeld obedience to the voyce of God in his Ministery My eyes shall weep in secret and why for the hardnesse of the hearts of the people that they would not take notice of the Word of God and the Judgments of God denounced against them for their sins Oh saith the Prophet I must needs grieve for your obstinacy and Psal 119.136 saith David my eyes gush out with rivers of water thereby expressing the grief of his heart why because they were under any calamity no because men keep not the Law of God even for the sins that lye upon the soules of men and the hardnesse of their hearts And the Apostle witnesseth of that holy man just Lot that his soul was vexed with the filthy lusts and unclean conversation of the filthy Sodomites 1 Pet. 2.7 they vexed just Lot from day to day with their filthy abominations and it is witnessed of Christ himself in Mark 3.5 that he mourned for the hardnesse of the hearts of the Pharisees even the blessed soul and heart of the Lord Jesus mourned for the hardnesse of their hearts that they would not be humbled for their sins and in Luke 19.41.42 The Lord Jesus wept for what because Hierusalem should be ruinated not so simply but also especially for the hardnesse of their hearts and that they would not take notice of those things that did belong to their peace the Lord had sent his Prophets and his own Son and yet they would not hearken so that we see it is a clear truth that we are especially to be grieved for the miseries and the known evils of the soules of others those that continue in their sins and will go on with perseverance in swearing Sabbath-breaking Drunkennesse and the like for these we are especially to mourn and to be grieved The Reason Reason is because the evils that be upon the soul of
in the seventh Verse that Isaac was the true and chosen seed of Abraham in whom Abrahams seed should be called and to whom God intended to make his Covenant of grace mercy righteousnesse life and salvation why because he was the child of the Promise begotten not by strength of nature but by the efficacy and power of the promise Then in the eighth verse our Apostle putteth this down in the general That they onely are the true children of Abraham because they are the children of the Promise In this ninth Verse he confirmeth it by a testimony of Scripture that Isaac was a child of the promise taken out of Gen. 18.10 I will certainly come unto thee in the time appointed and Sarah shall have a son this the Apostle affirmeth to be the Word of promise So then in this ninth verse we have for the general matter of it these two things to be considered First The speech of God to Abraham in Gen. 18.10 and in the substance here recorded by the Apostle wherein God hath set down the time when Sarah shall have a son Secondly the Apostles note upon this speech of God what kind of speech this was to Abraham namely a promissory sentence This is a word of promise in the same time will I come and Sarah shall have a son Come we now to the opening of the words This is a word of promise That is this testimony of Scripture which now I alledge which is the speech of God to Abraham it is a promissory sentence a word of promise promising a special mercy a special blessing and a special good thing to Abraham In the same time will I come Or as it is in Genesis I will come according to the time of life his meaning is when this time of the year shall come and revive and come again even in plain terms this time twelve moneths as in Gen. 17. where God saith he will establish his Covenant and Sarah thy wife shall have a son at this time the next year the meaning is this time twelve moneths Sarah thy wife shall have a son That is she shall conceive and bear a son of her own body and bowels and none other womans child shall be for her so the meaning in general is this This sentence that I alledge which is the speech of God to Abraham Gen. 18.10 it is a promissory sentence promising a special blessing unto Abraham wherein God saith when this time of the year shall revive even this time twelve moneths shall thy wise Sarah have a child begotten and born of her own body Come we to the observations And in that the Apostle here alledging a sentence and place of Scripture doth not barely deliver the words of Scripture but he putteth it out with this note this is a word of promise In that he telleth us plainly that the speech which God used to Abraham and here cited by himself is a promissory sentence which any man that looketh upon the text and is able to judge of it aright shall see it to be so when God saith at such a time will I come and Sarah thy wife shall have a son And yet the Apostle pointeth it out this is a word of promise Hence we learn That it is justifiable Doctrine and a warrantable course in preaching the Word of God for the Preacher to say unto his hearers this is a point of doctrine yea when he comes to make use and application unto the people to say this is a word of comfort this is a word of terrour this of Instruction this of Exhortation and the like we find it an usual thing with the holy Prophets of God in the time of the Old Testament when they did threaten Judgments they did set this before the burthen of the Lord as the burthen of the Lord against Edom the burthen of the Lord against Hierusalem and the like as we may see in the Prophet Esay Jeremiah Ezekiel and other Prophets But indeed it is thought by some that are utter enemies to the plain teaching of the Word that this is needlesse And they do find fault with this manner of teaching and deride it and say it is a base and contemptible manner of preaching why say they this is all one as if a man should draw the picture of a man and paint it out in colours and then to write in Capital letters by him this is his head this his armes this his nose and the like were not this ridiculous say they Thus you see these sons of Belial these men they deride that which is warranted by the holy Prophets and holy Apostles and that which doth most good in all experience 2 Tim. 3.16 The Scripture is given by inspiration and is profitable to teach to correct to improve now may not the Scriptures be applyed to this end and purpose and being so applyed may not the people be told that this is matter of Doctrine and that this is a word of comfort or a word of Instruction or a word of Confutation confuting the Papists or other enemies doubtlesse they may Because indeed by this means the people shall be the better able to go along with the Preacher and more distinctly to take notice of the things delivered what serveth for information of Judgement in matters of faith what for reformation of their hearts and lives in doing of good and avoiding of evil and the building of them up in the wayes of holinesse therefore let others mock and scoffe what they will yet Ministers of God that make conscience of their duty have no cause to be ashamed of it it is the most powerful and profitablest kind of preaching and doth build up the people in faith and encourage them in every good duty Again the Apostle having said This is a word of promise he then subjoyneth the promise of a temporal blessing that Sarah should have a son Hence we see that the Promises of God in Scripture are of two sorts Doctr. either principal promises or of a lower degree principal Promises touching Christ mercy grace life and salvation and of a lower degree as to have food and apparel and outward good things and children Now the promises of God that are of a lower degree they do depend upon those principal promises and we cannot apprehend the Promises of God with true comfort for our good unlesse we first lay hold on the promises of God in Christ Abraham did first believe the promises of mercy of righteousnesse and salvation for his justification and then he believed the promise that he should have a son in his old age as appeareth Rom. 4.9 19 20. And that holy Father Noah first he was by faith made the heir of righteousnesse and then did he believe the Promises of God for his preservation in the Ark Heb. 11.7 Therefore deceive not thy self in any particular Vse we cannot trust God with any true comfort for any temporal good thing unlesse we be able to rest
here in this world are ordered by Gods decree and by his appointment some to be superiours and some to be inferiours even the several conditions of men in this world they are ordered by the decree of God and by his will and appointment some are Kings some are Princes some are Magistrates some Ministers and others in place of inferiority some rich some poor some publique persons some private persons it cometh not by hab nab by hap or chance but by the will and appointment of God and every mans several estate and condition in this world is allotted unto him according to the good will and pleasure of God one shall be a servant and the other a lord And to this purpose speaketh Hannah in the 1 Sam. 2.7 8. saith she The Lord maketh poor and maketh rich he bringeth low and he exalteth he lifteth up the poor out of the mire and raiseth the needy from the dunghill and hence it is Paul saith he was an Apostle by the will of God in Col. 1.1 6. Paul an Apostle of Iesus Christ by the will of God and Gods eternal counsel And in Gal. 1.15 he saith God did separate him from the womb and set him apart to the office of Apostleship yea from everlasting and thus the Lord Jesus was called from the womb and set apart to be the Mediatour of the new Covenant Esay 49.1 Joh. 6.27 conferred together God the Father set him apart from everlasting to the office of Mediatourship and sealed him and Jer. 1.5 the Lord saith he sanctified Jeremiah from the very womb of his mother and ordained him in his decree before he came out of his Mothers belly to be a Prophet unto the Nations and in Gen. 45.5 it is said of Joseph that God sent him unto Egypt before to be the preserver of his Father and brethren you sold me saith he indeed but it was the Act of God that sent me to relieve you Dan. 5.21 saith Daniel the most high God of heaven and earth he appointeth over the Kingdomes of men whomsoever he pleaseth he setteth up and pulleth down the Scripture is plentiful to prove that the different estates of men are ordered and changed by God himself Reason Because Gods will and appointment and providence hath a hand in all things that come to passe in this world even the coming to passe of sinne it self is ordered and guided by the Lord to a good end yea the wonderful providence of God doth clearly shine and manifestly appeareth in that inequality that is amongst men that some are in high place some in low some are Magistrates some Governours some Kings some beggers herein appeareth the wonderful providence of God for God he is able and doth out of the several and sundry degrees of men gather a sweet harmonious agreement for the maintaining of civil society and fellowship between man and man with which it could not stand that howsoever they be all of one nature flesh and blood Kings with slaves yet it is the wisdom of God thus to dispose them into a sweet harmony and agreement without which it would fail First of all this may serve unto us as a prop unto our faith even to Vse 1 strengthen our faith in the providence and goodnesse of God touching Gods protection and assistance of us in our lawful callings and particular calling and conditions of life this may tell us and teach us that the Lord having called us and set us into any honest state and calling and condition of life we going on in it with a good conscience we may be assured that the Lord will protect and defend us and help and assist us so far as he seeth good for the doing of the duties of it the Lord severed us from the womb and set us apart to this particular estate of life he hath given us gifts fitting for it and willing minds to practise it will not he then strengthen us in our calling assuredly to the end he will so far as may be for his glory and our good it is an excellent speech of David Psal 22.9 10 11. thou diddest draw me out of the womb thou gavest me hope at the mothers brest I was cast upon thee from my mothers belly therefore now do not fail me when troubles are at hand thus may we pray unto God and say Lord thou hast sent me and severed me to this place and calling I am a Magistrate a Minister of this trade or that calling now Lord draw near unto me and strengthen me and defend me in this my calling this we may pray with much confidence and assurance Upon this ground we must learn contentment with the state and condition Vse 2 of life in which we are whatsoever it be for beggers must not be choosers and we are all no better yea also we must learn patience and contentment that we do practise the duties of our callings in which we are though we find many blocks and stones and rubs in the way go on in thy duty comfortably it may be thou art in a mean estate and condition in the world an underling it may be thou art a servant and under a very hard Master as Jacob was under the churlish Laban who saith he was pinched with the frost by night and burned with the Sun by day and broke his sleep and Laban changed his wages ten times it is Gods good will and pleasure thou shouldest serve such a Master Oh learn to lay aside all muttering and murmuring as to say why should not I be made a Master as well as a servant but remember it is Gods appointment of thee to that service Again art thou poor in regard of the outward good things of this life thou hast scarce from hand to mouth to feed thy body and belly withal know it is the will of God thou shouldst have but little and thou art to be contented with it and be as thankful for this as thou wouldest for a richer and ever rest contented take heed of whining and repining Oh I shall come to beggery I shall come to the almes of the Parish but learn thy duty to be contented with the estate and portion that cometh by the appointment of God and withal consider two things First the estate and condition of life in which thou art being appointed unto thee by the Lord it is doubtlesse the best estate and best condition for thee be it poor or rich thou being a child of God for God willing thy eternal and everlasting good he doth will that that is fitting for thee in this transitory passage in the world Again consider the good things of this life being no sure signes of Gods favour now then if thou be discontented with that part or portion of the good thing thou enjoyest in the use of lawful means and art ever whining and repining and sayest I shall come to misery and beggery I shall come to the almes of the Parish or such like it is
hell is and where it is What are the parts of hell Whether the fire in hell be materiall or not with divers other curious questions Alas these doe little imagine that they provoke the Lord to wrath to anger and displeasure against their soules We reade in 1 Samuel 6.19 That the Lord slew fiftie thousand threescore and ten men of the Bethshemites for looking into the Arke of God And will the Lord suffer such curious persons as these are to prie into his secrets unpunished no surely he is able by the breath of his nostrils to throw these curious questionists into the pit of hell we know that even an earthly King will not indure it that every base peasant and mean subject should meddle with the weightie affairs of his Kingdome and question him about the ponderous things that are of importance and will the King of Heaven and Earth suffer base silly and simple men to question his unsearchable wayes and to seek to finde out those things that God hath kept close to himselfe assuredly no he will not suffer them so to doe without punishment if they repent not Again is this so that it is a great impudencie and wicked boldnesse for Vse 2 men to question and to cavil against the Will of the Lord and to seek to bring the hidden and secret Will of the Lord within the compasse of their reason Oh then take we heed of so doing learn we to reverence Gods secrets and not to inquire into the reason of them there be many things which the Lord hath kept and inclosed to himselfe and which God hath not revealed and if we take upon us to search into them to and question God about them we rush upon the Lords right and it is a fearfull impudencie and shamelesse boldnes for us so to doe as for example not to hover in the generall The Lord suffered the Gentiles to walk in the darknesse of their minds and in the vanity of the flesh Acts 14.16 and that about the space of two thousand years together and then the Lord revealed unto them his Gospel may we then question God touching this particular and demand the reason of it why the Lord did suffer them so long to live without the light of his Gospel why would the Lord suffer our Parents and Ancestors the Gentiles of whom we came to live in darknesse and reveal his will unto us no no it is a secret and we are not to question God about it So again touching infants shall we aske the reason why those infants that die before they come to yeares of discretion are not all saved but some go to Heaven and some to Hell some belong to Gods Election and some doe not some are saved some are not Shall we question and say Oh Lord why wouldst thou have it so that poore infants shall be damned No no the reason is hid from us though it be true that some infants are saved and some are not yet the cause of it is kept close from us and therefore we are not to seek into the secret Counsel of the Lord we see in the world many things fall out wonderful strangely yea we see as Salomon saith he did see in Eccle. 7.17 I have seen a just man perish in his justice and I have seen a wicked man prosper a long time in his malice and we may see it goeth ill with the good and well with the bad yea many times it goeth ill with the good and that because they are good and it goeth well with the bad because they are bad therefore they are countenanced and things seem to goe quite contrary as if God had no providence over man and we see many strange judgements and afflictions to befal other men what then Shall we hereupon dispute with God arguing the case with the Lord and take upon us to demand of him the reason why these things come to passe that it goeth ill with the good and well with the bad and these things seem to goe out of order as if God had no care of them No no for if we so doe it is most monstrous boldnesse and we run into the just censure of the Apostle in this place What and who art thou Oh Man wilt thou take upon thee to demand the reason of God Indeed I confesse some of the deare and holy servants of God have stumbled and taken a fall at this stone as the Prophet Jeremiah in the 12. Chapter and 1. Verse saith O Lord if I dispute with thee thou art righteous yet Lord let me talke with thee about thy judgements why is it that the way of the wicked prosper and they are in wealth that rebel and transgresse thy Law And at the same stone David stumbled in Psalme 73.2 His foote was almost gone when he saw it to goe well with the wicked This was the weaknesse and infirmitie of the holy Saints and servants of God we must learn both to thinke and to speake with reverence of the secret wayes and judgements of God and to adore them not to cavil against them but to acknowledge them to be just though the cause be secret And that indeed in the middest of the confusions and disorders that be in this world when we see all things turned topsie turvie as it were there is one that sitteth at the stern even the Lord of Heaven and Earth he sitteth guiding the stern and he will in his due time set things streight and bring them into order and square thus we are not to reason but to reverence the secrets of the Lord. Indeed we are not to passe by the strange works of God and the strange things we see or heare of in the world without a due and serious consideration of them that is senselesse blockishnesse and the fault of many men that they passe over the works of the Lord and never thinke of them nor make use of them to see the wonderful power and greatnesse of the Lord. But we must take heed of being too quick sighted and eagle eied to search into the cause of things that fall out upon such and such people and persons Men account it a degree of sharpnesse of wit that they are able to finde out the cause of hidden things But the Apostle calleth this meer dotage in the 1 of Timothy the 6. and the 4. If any man consent not unto the Doctrine of godliness he doteth about questions and is a meer questionist As the common Proverb is One foole may propound more questions in an houre then a thousand wise men can answer truely in a yeare So that these questionists are dolts and meer fools Let us therefore labor to be quick sighted in searching unto those things that concern faith and a good Conscience leaving the matters of needlesse and curious questions touching the secret things of God as some doe saying Why am I thus or thus and why are these times harder then the former Oh saith Solomon Thou
The Great MYSTERY OF Godlinesse Opened BEING AN EXPOSITION UPON The whole Ninth Chapter of the Epistle of Saint Paul to the ROMANS By the Late Pious and faithful servant of Jesus Christ Mr. EDWARD ELTON Bachelor in Divinity and sometimes Preacher of the Gospel at Mary Magdalens Bermondsey neer London Jacob have I loved but Esau have I hated Rom. 9.13 O the Depth of the riches both of the wisdom and knowledge of God Rom. 11.33 Great is the Mystery of Godlinesse God manifested in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the world and received up into glory 1 Tim. 3.16 Licensed Entred Printed and Published according to Order LONDON Printed by J. L. for Christopher Meredith and are to be sold at his Shop at the sign of the Crane in Pauls Church-yard 1653. To the Courteous and Christian Reader Good Reader THis Book which the good hand of God hath put into thy hand to read is such of which thou mayest justly say as Jacob did of his pretended venison a Gen. 27.19 20. the Lord hath brought it to thy hand rise up therefore and eat of this savory meat such as thy soul loveth or should do at least It was the work of a most Pious and skilful Scribe excellently instructed to the Kingdom of God b Matth. 13.52 he was a burning and a shining light c Joh. 5.35 burning with zeal for Gods glory and shining as a light in that crooked Generation wherein he lived d Phil. 2.15 but he is now triumphing in heaven and therefore standeth not in need either of thy prayers or my praises who being dead yet speaketh e Heb. 11.4 so that his own works may justly praise him in the gates f Prov. 31.31 Leaving therefore the Author who is now at rest with the Lord I come to the book it self wherein if thou do not meet with new Truths yet thou shalt find old Truth confuting old and new Errors sin sharply rebuked holy Duties earnestly and seasonably pressed the power of Godlinesse advanced and the great Mystery of Godlinesse sweetly opened evidences of Election cleerly discovered here thou mayest know whether thy name be written in heaven g Luk. 10.20 onely let me advise thee to follow the Authors method who beginneth first with the Complaint of a Sinner combating and conflicting then cometh to the Christian Triumphing and so cometh to open the Great Mystery of Godlinesse so do thou read the first Treatise to learn to complain of thy corruption and then thou mayest be sure at last to Triumph with the true Christian and so be the fitter to look into the great Mystery of Godliness for to such is the promise made by our Saviour that to them it shall be given to know the Mysteries of the Kingdom of Heaven h Matth. 13.11 and again if any man be a doer of Gods will he shall know of the doctrine whether it be of God i Joh. 7.17 so that he that is ready to imbrace the power of Godlinesse and is daily conversant in the practise of it is most likely to be skilful in the mystery of it get thy heart therefore stored with the graces of the Spirit that accompany Salvation add to thy Faith Vertue and to thy Vertue Knowlege and to Knowledge Temperance and that Patience and to that Godlinesse and to that Brotherly kindnesse c. For so an entrance shall be made unto thee abundantly into the everlasting Kingdom of Jesus Christ k 2 Pet. 1 5â— c. 11. besides let me recommend unto thee a fit Treasure for a Christian to be laid up in heaven where the Rust and Mothes cannot corrupt nor Thieves break through nor steal l Matth. 6.20 In a word let me advise thee to store up in thine heart soundnesse of Knowledge strength of Faith purity of Heart clearnesse of Conscience holinesse of Life assurance of Gods favour contempt of the world many sanctified Sabbaths fervent prayers holy Conferences Heavenly Meditations dayes of Humiliation sincere love of the Saints righteous dealing with the Brethren a sincere love of Jesus Christ m Ephes 6.24 an universal hatred of every known sin and of all alse waies n Psal 119.104 the true fear of God and the power of Godlinesse o 2 Tim. 3.5 This counsel observed and followed will enable thee to live Christianly and to dye comfortably with full assurance that when the earthly house of this Tabernacle shall be dissolved thou shalt have an house not made with hands eternal in the heavens p 2 Cor. 5.17 where you shall be ever with Lord q who sitteth at the right hand of his Father where there is fulnesse of joy and pleasures that last for evermore r Psai 16. ult such as eye hath not seen nor ear hath heard nor hath it entred into the heart of man to conceive the excellencies of those joyes that God hath prepared for them that love him s 1 Cor. 29. let me earnestly entreat thee and affectionatly beseech thee good Reader speedily to fall to work and first seek the Kingdom of God and his righteousnesse t Matth. 6.33 for herein delayes are most dangerous for the longer thou stayest thou shalt finde that God groweth more angry Satan more strong thy self more unable to repent sin more unconquerable thy conversion more difficult and thy salvation more impossible a ruinous house the longer delayed the more costly will the repairing be the nail of sin the more strokes are given to it by frequent acting the more difficult to get out of that precious soul of thine oh then begin speedily because delayes are so dangerous and continue constantly having once begun in the spirit do not make an end in the flesh lest you labour and suffer all in vain u Gal. 3 3 4. give me leave therefore to presse thee effectually in the words of the Apostle that having such glorious hopes and so many precious promises w 2 Cor. 1.4 endeavour to cleanse thy self from all filthinesse of the flesh and Spirit perfecting holinesse in the fear of God x 2 Cor. 7.1 alwaies abounding in the work of the Lord for as much as I can assure thee that thy labour shall not be in vain in the Lord y 1 Cor. 15.58 onely be sure to fight a good fight and keep sound in the faith till thou finish thy course and I can assure thee of an immortal crown which Jesus Christ that righteous judge wil be ready to set upon the head of all such as love his appearing z 2 Tim. 47 8 9. against whose glorious coming that thou mayest be the better prepared let me advise thee once more to a serious perusal of this and the two former Treatises in the reading whereof my hearty prayers shall be with and for thee at the throne of grace that hereby thy judgement may be rightly enformed
much as they can the very Conscience that is placed in the heart of man it is a plain evidence that there is a God and so let this suffice to stop their mouthes Is this so that the conscience is thus placed in the soul of man as a Vse 2 witnesse to whatsoever it is that man doth will or think or speak or affect or do surely then it must follow that it cannot possibly be that any man or woman should sin without witnesse though they sin never so secretly though it be in the very secrets and inwards of their own hearts that none can discern but God alone the Conscience discerneth it and seeth it and taketh notice of it and will manifest it in time if they have but an evil thought against God his Church or Children the conscience is a witnesse to that very thought indeed men presume upon it and do account it no sin if they can do it in a secret corner and have a dark place to act it in from the sight of men as Job 24.15 The eye of the Adulterer waiteth for the twilight and then disguiseth himself and saith none eye shall see him Alas though thou couldest hide thy sin from all men and Devils yet thou canst not hide it from God nor from thine own conscience that will one day come in as a witnesse against thee and lay thee open to the sight of men and Angels unlesse God give thee repentance The Conscience of man is a tell-tale it will lay it open and witnesse against thee Indeed I confesse that the mouth of the conscience may be muzzeled and sometimes be choaked and fail in doing the office of it to bear witnesse or a man may lay violent hands upon his own conscience and as it were cut the throat of it for a time his conscience being asleep or benummed for custome in sin taketh away the feeling of the conscience for a time and as One saith well The light of the Conscience may be shadowed because it is not good but quite extinguished it cannot be because it cometh from God and is of him in the heart by the hand of God it may be asleep and benummed but it will awake either in the day of affliction or in the hour of death when the Conscience will be raised and awakened and will then not spare to witnesse against thee or if it be so that thou dost dye without any sense or feeling of sin thou dyest like a senselesse stone as it is said of Nabal his heart dyed within him so it may be thy heart may be so hardened as that in the hour of death it hath no touch of conscience at all yet know this though thou dyest so yet thy conscience dyeth not it is a natural faculty of thy soul it cannot dye and though it touch thee not in the hour of death yet the day will come when the Judgment of the Lord cometh it will come and appear before thee and then it will speak and not spare it will witnesse against thee the sins that thou hast done in hugger-mugger and in secret and thy dissembling and close dealing either with God or man thy Conscience will not then spare to speak against thee And therefore in the fear of God take notice of it and let this ground of truth teach us to take heed of presuming to sin because we are in the dark whether Usurers or those that travel up and down from Ale-houses to Taverns in the night to commit sin their consciences go with them And in this respect take we heed of dissembling of hypocrisie of double dealing in the sight and presence of the Lord thou mayst blear the eyes of men and deceive them but thy own conscience will not be blinded it will bear witnesse even of thy bosome sins and although it may be mute for a time yet it will speak and that aloud too before the Judge of all the world Let this therefore work inward soundnesse and truth in the heart that our Consciences may witnesse good before God of us who knoweth the inwards of thy heart and soul The Apostle addeth further That the Holy Ghost did testifie with his Conscience My Conscience witnesseth with me in the holy Ghost that is as it is rectified and guided by the holy Spirit of God to witnesse with me holily and truly as it is ordered by grace and sanctified to that end and purpose so then the Conclusion is this Doctrine That the Conscience of man doth then onely witnesse with him holily and truly and to his comfort touching the things that is said or done by him when it is rectified and guided by the holy Ghost it is the conscience and the conscience sanctified that is a true a holy and a comfortable witnesse to man when I say with the Apostle the Conscience beareth witnesse in the Holy Ghost it is that conscience that is a true and a holy witnesse touching good thoughts words or actions the Conscience regenerate holy and sanctified is only a conscience that is a comfortable witnesse Reason For why such as the Conscience is such is the witnesse and testimony of it now a natural conscience is impure polluted and defiled Titus 1.15 to the unbelieving and defiled is nothing pure but the mind and conscience is defiled even the conscience of a natural man witnesseth impurely unsound and uncomfortable onely the conscience regenerate and sanctified that is purged and purified by faith Act. 15.9 faith purifieth the heart and that conscience so purged and purified is only a true and a holy witnesse and that Conscience that is so regenerate and sanctified by grace it giveth witnesse and testimony of that righteousnesse which is called the righteousnesse of the conscience and is ever joyned unto it namely it giveth witnesse of a true and sound and constant purpose in the heart seconded with a holy endeavour and careful use of all good means not wittingly nor willingly to sin against God in any thing but to labour to please God in all things whatsoever this is the witnesse of a pure conscience Heb. 13.18 We are assured that we have a good conscience in all things desiring to live honestly and this was the witnesse of the Conscience of the good King Hezekiah that he was able his conscience being regenerate even upon his death-bed to say Now Lord remember how I have walked before thee-with an honest and a good heart Esay 38.3 he had walked before God with a perfect heart in the truth of his soul here was a regenerate heart that thus testified how he endeavoured not to sin against God but to please him in every thing so that by this it appeareth to be a truth that the Conscience of man then doth only witnesse holily and truly when it is rectified by grace then is it a holy witnesse of our thoughts words and actions Vse This serveth to discover unto us that many deceive themselves even touching this witnesse the
Act. 13.3 6. Advantage of Afflictions Hos 5.15 Mr. Hookers Faithful Covenanter on Deut. 25 24 25. Hudsons Essence and unity of the Church-Catholick Vindication of it in answer to Mr. Hooker M. Cotton and others History of the Anabaptists of Germany Mr. Jenkins Self-seeking discovered on Philip. 20 21. Reformations Remora on Hag. 1.1 2. Sleeping-sicknesse on Isa 29.10 Busie Bishop both in answer to John Goodwin The blinde Guide both in answer to John Goodwin M. Ley's Fury of Warre on Jer. 4.21 22. Monitor of Mortality first part on Jam. 4.14 Second part on Gen. 44.3 Answer to M. Saltmarsh's Query about the Presbyterial Government Light for Smoak a Reply to M. Saltmarsh An After-reckoning with M. Saltmarsh M. Mockets Churches Troubles Several Sermons on Gen. 22.14 Covenanters Looking-glasse on Deuter. 29.9 Gospel-Duty and Dignity on Matth. 13.46 and his Catechisme M. Mewes spoiling of Jacob and Israel on Isa 42.24 25. Moulins Buckler of Faith against Popery 4 o. M. Newcomens craft and cruelty of the Churches adversaries Neh. 4.11 Jerusalems Watchmen Isa 62.6 7. Use of disasters Josh 7.10 11. Against Toleration Phil. 1.27 All-seeing eye of God on Heb. 4.13 Popes deadly wound tending to resolve all men in the chief and principal Points now in controversie between the Papists and us by J. Burges of Sutton-coldfield in Warwick shire Dr. Potter of the Number 666. Parkers Altar Dispute Bewailing of the Peace of Germany and Prague M. Profits Englands Impenitency on Isaiah 9.14 M. Reyners Babylons Earthquake on Haggai 2.6 7. Randal on the 8th of the Romans with other Sermons Rutherford of Church-Goverment and excomunication M. Salwaies halting stigmatized 1 Kings 18.21 Dr. Stantons Rupes Israelis Deut 32 31. Phinehas Zeal Psal 106.30 Dr. Smith Psal 107.6 Stalham against the Anabaptists against General Redemption his Catechism Dr. Sclater on Malachy on the 4th to the Romans Mr. Thorowgood Moderation justified Phil. 4.5 M. Vdall's Good of Peace and Ill of Warre Psal 29.11 Udal on the Lamentations of Jeremiah Vindication of the Presbyterial Government and Ministery by the London Ministers Mr. Wards God judging among the gods Psalm 82.1 Good will of him that dwelt in the bush Mr. Woodcocks Christs warning Rev. 16.15 Lex Talionis 1 Sam. 2.30 Joseph paralleled Gen. 49.23 24. Mr. Whittaker Christ the Settlement on Haggai 2.7 D. Wilkinsons Babylons ruine on Zech. 1.18 19 20 21. Gainful Cost 1 Chron. 21.24 Miranda stupenda Num. 23.23 Whatelys New Birth Woodward on the Covenant 8º Large M. Abbot against Brownists wherein is justified against them that the Church of England 1. Is a true Church 2. Hath a true Ministery 3. Hath a true worship Bruens holy Life and happy Death Cholmlys Vindication of Bishop Hall against Burton Herodians History Gr. Lat. with Paraeus Notes Mastersons Arithmetick Wingates Arithmetick Logarithmes Mr. Hierons Manuel of Meditations on most of the Heads of Divinity 8º and 12 o. M. Robert Abbots 5. Sermons Angiers Help to better Hearts for better Times removing hinderances in the instant worshipping of God Belks Scripture Enquiry or Helps for memory in Duties of Piety Bakers Arithmetick Bifields Principles Bayns Christian Letters Directions for a Godly life Browns Catechisme Catelyns Catechisme Cottons None but Christ Dents Pastime for Parents Gregorius Magnus de cura Pastorali Dr. James Index Generalis viz. Sanctorum patrum Lawson for the Sabbath Jemmats settled Heart in unsetled Times Moulins Christian Combat Moors Relation of Enoch ap Evan. Rogers Catechisme Saltmarshes Practise of Christian Pollicy Major Gen. Skippons Treatise of the Promises of Vowes of Obedience to God Observations Advises and Resolutions Sweet Posie for Gods Saints Spira's Life and death Teppings Eternity and the fathers Counsel to his son Elegies on the Lord Veere by sundry Scholars Votiers Catechisme Ward de Magnete Welwood of the Sea-Laws Willis Meditations serving for a dayly practice of the life of Faith Yarrows Comforts for a troubled Conscience School Books Pueriles Confabulatiunculae translated by Brinsley Dux Grammaticus Farnabies Phrases on Martials Epigrams on Senecacs Tragedies on Juvenal and Persius on Ovids Metamorphosis Select Epigrams Gr. Lat. Index Poeticus Latine Syntaxis Greek Table Geers Rhetorick Scickards Hebrew Grammer Stockwoods Disputations Vicars Manuductio ad artem Rhetoricam Four necessary Cases of Conscience of daily use resolved by Mr. Thomas Shepheard of New England viz. First how a man may be rid of an Earthly Carnal heart sold to the contentment of the Creature Secondly of a proud heart which is unwilling to seek after to wait upon or to stoop unto the commands of God Thirdy of a self-seeking heart that eyes it self especially in the best of Duties Fourthly of a slighty heart under Gods hand in mercies and judgements The state of the Saints departed Gods Cordial to comfort the Saints remaining alive in a Sermon Preached at the Funeral of Mrs. Smithee Harlakenden late wife of William Harlakenden Esq by R. Josselin The Angel of the Church of Ephesus no Bishop of Ephesus distinguished in order from and superior in power to a Presbyter as it was lately delivered in a Collation before the Reverend Assembly of Divines by Constant Jessop Minister of the word Twenty nine Lectures of the Church very necessary for the Consolation and support of Gods Church especially in these times wherein is handled First in general concerning First the Name Secondly the Titles Thirdly the Nature Fourthly the Division of the Church Secondly of the visible Church First the Definition Secondly the Causes Thirdly the Members Fourthly the Marks and Notes Fiftly the Government Sixthly the Priviledges Seventhly the adversaries Eightly the Authority And Lastly the Application of it to all Churches in the world so far as they are known to us by John Randal B. D. late Pastor of Andrews Hubbart in little East cheap London Paralipomena Orthographiae Etymologiae Prosodiae una cum Scholiis ad Canones de genere substantivorum de Anomalis praeterito supinis verborum Syntaxi Carminum ratione figuris ex optimis authoribus Grammaticorum Coryphaeis Collecta asserta in 4. Libros distributa studiis industrià Joannis Danesii Gods holy mind touching matters Moral which himself uttered in ten Words or ten Commandments also Christs Holy Minde touching Prayer delivered in that most holy prayer which himself taught unto his Disciples discovered by the light of his own holy Writ and delivered by Questions and Answers by the late learned and faithful Preacher of Gods word Mr. Edward Elton B. D. and Pastor of St. Mary Magdalen Barmonsey near London Also An explanation of the whole seventh eight and ninth Chapters of the Epistle of Paul to the Romans The Christian conflict a Treatise shewing the Difficulties and Duties of this Conflict with the Armor and special graces to be exercised by Christian Souldiers particularly applyed to Magistrates Ministers Husbands Wives Parents Children Masters Servants by Joseph Bentham A Remonstrance of the state of the Kingdom An Attestation to the