THE :13 ' vcs j' Kxi 42 With a Treatfe of Confcience: VI VI/ herein theDefinitions and DiflinUi- ons thereofare unfolded, and feverall Cafes refolved. Lively reprefenting its efratebe- fore GOD: By that Reverend and faithful Minifler of the r Word, William Fenner, B. D. SometimesFel -- low of `Pembroke-Hall in Cambridge, and late Re6tor of RochD ford in Eflex. - Z# ACT S 24. i 6. 1 exercifemy felf to have always a confcience void r of offence towardGod and towardmen. London,Printed by T.R.& E. i1't for JohnRothwell at the Sun and Ear e Fountain in PailsChurch -yard. i 6 5 z. F F F FXIVXiF iriF fPF FP-. F Wr3zs6-{
os$ tovo.$01440441444.044 -NNNWEINNY NNW To theChriftianReader. Twas the faying of Solon , That there *ere many goodLarves made, but there wanted one Law tomalle utt put all thofe Lowe! in execu- tion : *The like may be /aid concerning the Books that are written now adayes, There are manygood books written, but there wanteth one boob to make us put thofe good books in praEtice. Such a bootWere worth Writing, and worth reading. And 1 know no reafon dut that this book(if the .hirit of Cod ` Ille very scriptural Nit qui verba ver- titin opera. l'EP A J}- Kgsooúvn ovMriC'rry zicr' ceps-. rs; b aro zis write.it in our hearts) may have this happy effe 1: For it is a boob :0"c''- that will teach us how to get into the .Rate ofgrace, and how for °' l get and keep a good Con f cience. And vhóóever readeth book nor. with a good confcience, will makeaconfcience ofwhat he readeth : bú. For a good confcience is, as A riltotlefaithof Nufiice, a a Synopfis c p b and Epitome of all venues : It is a b Panacea to cure allfoul-di. á Letitia fiafes : It is C a medicine to digefi all bookjfurfettin There are foureforts of Confciences : Some bad and unquiet, ícienti apa- fame bad and quiet, force goodand unquiet, (ewe good andquiet. raIi(iu err For a confcience to be bad and quiet is the worft temper that can axamarum' : be : Better havea bad unquiet then a badand quiet confcience gaudium q % as,elarum better have a tormenting Tophet in thefoul then afools Paradife: bortusdeli. Thebefl frame ofC'oc/cience is thegoodandquiet con/cience :This cia it, agar N a d `Paradrfe upon earth, e apreguftation andpreltbation ofhen- 'íeneditioi ven a man's' on for the Trinitie to dwell in . Now this en/uina au: tem,7lic Sol mohis treatife will teach us how to purchafe thisprecious jewel ofa good íuì Deà, andquiet confcience. A treatife very neceffarr in thefe uJlconf'io- naJGtuco1i nobleday es., whereinmaßpeople"make noconfcience tofnneagainf S Bern. confcience ; andtome havefinned long againji confcience a that --° they
* Multi Ghri,{fianïi nomen ad judicium hab:nt non ad remediïi 'Vomws ani me Gui!. P arifienf, °Dumtem porc fupe. nora co V2 noiris com- pa,.o, dicere confruevi plies altos confeientia, frentiee ma. The Ep1file to theReader. they have loft all confcience o f firme. As * S. Auguftine faith of the nameof a Chriftian,fomay 1 fay ofconfcience, Multi confcien- tiam habent, lion ad remedium fed ad judicium, Many have a confcience for their condemnation and not for their falvation. Confcience a it is the houfe of thefoul : But this houfe lieth rwafte and is much ruinated and decayed in the(è times,Wherein b never more fcience but never lefe confcience. Confcience C it is aprivate iudgement -day before the public da o judgement : And it i1 an ill prefage that molt people willnever fland upright in the court of heaven, becaufe they ftand accufed and condemned in the court of confcience. Caonfcience is Gods preacher in our bofornes: And it is a molt certain rule; That that man that will not regard the preacher im his bofome,Will never regard the preacher in the pulpit. And the reafon why thepreacher in thepulpit Both no more good, is becaufe the preacher in the bofome is fo muchdefpfed&neglected. And t her- h boot (thefe motives confadered) will be r "u habit- for Idoubt not bass a ilfe;nos con very acceptable a l toall thole that have or delre to have a good and plu,ienn. p æ plus,cen. quiet confcience. For as `t S. Bernardmolt excellentlyfaith, Every fcientiemi- mans confcience is his book ; and all books are written to dir- nws haberes cover and amend the errours of the book of confcience, Let Beza, thofe that reade this book,of confcience lookinto the bookoftheir own Yrej confcience and amend all thefaults of that boo ,by this. ciurn Audi- cü,Tercut, The reverend Authour of this boob ruai a Mánifter very can ci- a Vnicuiq; entious, and one that load agreat abilitie given him by God to (fiber elf, preach unto andwork upon the confcienceofpeople, to awaken the I fleepieco! fcience, to inform the erroneous confcience, tofettle the proptaacon- acientia; ience, and to comfort the wounded confcience : his ad haw, it. doubt full confc beam dit- fermons wereall dips in confcience : And therefore afubjea ofCon cuticrdum ,fcience muff needs be rvelcome from fach apreacher. It is true that & esaen- this birth is PoiThumum opus, and cometh out after the death of dandana the Authour :But I hope it will be the more pleating, torevive the o,nnes alii inventi memory of him whole life and labours were defervedly preca- funt. oui in thee11eem of Gods people. And if confcience, thoughfor a while blind, and clumbe, and (eared, and put out of all office, will notwithflanding at left be put into office , and made to fee, f'eak. and feel, to the utter deftrt4lion of an impenitent finner;
TheEple to the Reader. Why may not adi¡courfe ofConfcicnce, though long agopreached , be fufered to revive and live for the falvation ofthole that !hall havegrace to reade it aright ? efpecially confidering that thefefer- mons Wereperfected by himfelfin his life time ? MuchIcouldfay incommendation ofthis worthie Divine, both in regard ofhis unWeariforne pains inpreaching , confuming hie own bodie tolave thefouls of others, as al,/oof hi learning and eo. en- exemplariepietee : but Iforbear. All that Iwillfay is thi ; They do Ae thatfully knew him did love andreverence him: and ifany diddij- efleem .him, it was becaufe they did notfully know him. He isnoW a fhining flarre in the firmament ofheaven. And there are hun- dreds o fpeople that Will bile f God to all eternity for hispains. He needeth not our prai/es, but our imitation. All that I defire from you that reade this!bon treatife is this ; Thatye would either get a good confcience by the reading ofthis bookkl or bringa good confcience to the reading ofit. Labour to make * Tanta eft an addition to the heavenly joyes ofthis faithfullfervant of Godby dulcedo making this book.a means tobring thy loud to thole heavenly joyes celeßirgau- which are at Gods right handfo`r evermore : whichare joyes un- dai,utj i l u- fpeaable andglorious, fogreat, that* as S. Augufline faith, I f na g g difjlutretán one drop ofthe joyes of heaven fhould fall into hell, it would infernum, fwallow upall the bitternefíe of Hell. And that godWouldmake tutamama- you heirs ofthis joy, is theprayer ofyourfoul-friend ràtudànem inferni ab% forboret. EDM. CALAMY.
A Table ofthe Contents. din,'ngkiry after a mans eftate before God, Colofï. 4.8. Hat a mans eftate beforeGod is pag, i Minifters are toenquire after the eflate oftheir people z Every man is either in an eftate ofgrace orfin 6 This efface may be known. S Why every man ought toenquire afterhis own eftate ro Means whereby a man may come to know what eftate he is in- 12 Impediments which hinder this knowledge. 13 Motives tobediligent in this enquiry. 14 2.. AT'reatife ofConfcience, ROM, 2. I S. WHatConfcience is. pag. 15 I. Propofition.. There is in every man a Confcience. 16 Why the Lorddid plant aConfcience in everyman, 19 Il. Propofition. The light that Confcienceadsby f 1.OfGodslaw; . 3o is knowledge. 1 z. Ofour felves. J The great necef city of knowledge. 22 Ill. Propo(ìtion. Theoffice ofConfcience isto bear witneflè, accufing or exculing. 34 r. Supreme. z5 I. Foote propertiesof this It z. lmpartiall. ibid witnef e-bearing. is 3. Faithfuil. 26 4. Privie. ibid z. Theparts ofthis wirneffe-bearing : I. Its tingle I. What we havedone. 27 wirncífing z. What is t e bent ofour hearts, ibid II. Its judicial ]'bearing witneffe. I. About things tobe done or omitted : Where are conlidcred, I. Its Office,{ I' Tojugde. 33 2To counfcl ;bid r. Illightned. 36 z. Erroneous. 38 2. Its Adjunfis: J 3. Doubting. 41 It is either \ q.. Scrupulous. 4 z 5. Faithfu 46 ll, 6. Unfaithful!. 4 About things already doneor omitted: and here alfo 30 It
The Contents, j, It its Office is, C r. To approve. ) z. Toabfolve. 3. Tomiflike.. 3. To condenim. r , Tender. 2. 'Its Affe&ions: z. Sleepie. It is either 3. Benumbed. 4. Seared, From all thefe proceed two other Adjtm &s. I. Aquiet Confcience : concerning which is confidered, I. What it is. 63 z. How that in the godly differeth from that in the wicked. 65 3 , How to know whether we have it or no, 7 2 Where is handled. Whether a Child ofGod may fear death, and how farre. 76 Whether a wicked man may bedefirous todie, and inwhat cafes. 78 The great benefit of peace of Confcience. 79 Wh it is, and the causes ofit. 85 11. P,nunquiet Theat degreesofit. 87 conscience The difference ofit in the godly &in thewicked.roo How a man may keep peace of Confcience. Io8 How it dependeth upon obedience. a ro What manner ofobedience that is which peace ofConfcience depend eth upon? 113 What a man mutt do to be freed from a burdenedand troubledcon- fcience. 1I4 As Confcience heareth witnefre of our a&ions foof ourperlons. 118 It can and Both informe every man what eflate he is in. I2r How it doth this. ibid When it doth this. 123 Why many nevertheleffe are deluded about their(flare. az6 What a good Confcience foundly renewed is. 130 Whata weak and infirm good Confcience i,. 134 IP'. Propoftion. The bond ofConfcience is the law of God. 139 r, The primarie and fuprerne, is Gods word. 141 Gods law bindeth the confcienceof the regeierate. 148 2. The Secondary others , or and relative, our felves J 153 I Others maybind our confciences; as Magiffrates, Supers ors ; and how farre. ìbid 2.We may bind our own confciences by lawfull vows and promifes. i6z What vows are unlawfull andnot binding. ibid Of the vow made to God in Baptifine, how great it is and how much to be regarded. i64 An 55 56 5g S 6o ibid 61 ibid
(I ) AnEnquiry after a mans Eftate before G o D. CoLoss. 4.8. Whom 1have fent unto youfor the fame purpofe, that he may knowyour efiate andcomfort your hearts. H E elate of a manbefore God is the relati- on that he frandeth in unto God, as God is the free fountainof all fpiritual life and falva- tion, and the determiner of mens everlaíiing conditions either in heaven or in hell : So that when we queflion about a mans tírate , we queírion , Whether he be in Chrifr ornot; Whether he have true grace yea, or no ; Whether he be one of Gods children or no , or whether he be yet no better then a reprobate. There be three things to be con(dered in this definition of every mans efface. Firít, it is a relation untogod; not as a man is in hirnfelf, it may be rich, it may be poot in the world ; but I (peakhere as he is in relation towards God , Whether he be rich towards God, yea or no. I do not (peak as a man in re- gard of others ; It may be he is a father or a forme, a mafrer or a fervant a King or asub jed ; but in relation CO God,Whether Gods fervant or no, Gods childor no. Salute erfpelles, faith B Paul; What a mans elate be- fore God is.
2 AnEnquiryafter a manseflate. Rem, i6. Parsl;and he relleth us inwhat eflateApelles was in before God, is. namely, in an estate of approbation, approvedin Christ. And the fame Apoftle fpeaketh on the contraryof the unconverted Gentiles, that theywerefirrangrers stop; the life ofGod, Ephef.4 Ephef. 4' t F. Secondly, as it is a relation unto God, fo it is a ftanding re- 18' lation :That whereinhe ftandeth towards God , that is a mans eflate beforeGod. There is a difference between one that doth fin and one that is in the {}ate of fin: A child of God may fin, but he is not in a Date of fin;you cannot call him a wicked man, So allo there is difference between one that doth fame good actions and one that is in a good eftate : A carnal! man may do lame good things, but he is not in a good eftate, The eflate of a man is a {landing thing, it is the relation that he flandeth in towards God. Thirdly, It is the relation that a man ftandeth in towards God as he is thefree fountain of ¡ irituall Efe a.rsdfal- vation. It is not every ftanding relation towards God For a man may be confidered in relation to God as a Creatour, and ,fo the heavens and the earth and the very brute beafts ítand in relation toGod as they are hiscreatures; but they havenot this eftate that we fpeak of, which is a relation to God as the free giver of fpirituall life and falvation. (He is free, he may choose whether he will give it or no.) Now this is a mans eftate, the relationhe flandeth in untoGod,whether the Lord hathgiven him his laving grace, yea or no ; fpirituall life in Chrifl J efus, yeaor no; title to heaven and faivation, yeaor no ? this is the meaning when we (peakof a mans eftate. It is laid of Sodom, Gem 13. They »»erefanners before God : that is, they were in a bad eflate,. L3kc r. G. a {fate of fin. It is faid ofZachary and elizabeth,They »vere both Objèrv. righteoats before God; that is, they were both in a very good Mini{ters Date, are to en All Chriflians believe that there is aGod : It behoveth eve- qu.re after ry one now to confider in what eftatehe ftandeth to his God.. the edtate This is a great queítion that we which are Minifters ought to pop er demandofour people, to know their eftates. Rea ons. Firfl, becaufe weare Shepherds, and are bound to look well f how it ítandcth withourflock,If we do not labor toknowyour eftates,
AnEnguiry aftera mans efiate. ftates',we can never look well toyour fouls.Confider that piace in the Proverbs, be diligent t know the f ate ofthyflock, and look Well to thy herds. Where the wife man firlf requireth that we (hould look well to our flocks, and then direc`feth us in them an ner how, v>z. by being diligent to know their efface how it ffaudeth with them. Secondly, we are Gods labourer;and we milli know inwhat elateour work ffandeth : elfe we may labour and labour and all invain ; we may preach and exhort and ca' I upon our peo- ple tohear and ;)elieve and obey;and all this may f±ill be in vain, if we do not enquire in what efface they are. This is the rea- fonwhy Paul could not forbear fending and enquiring how it flood with the Teffalonians, in what ellate they were in, how it went with their faith, whether they kept it or no , left the tempter had tempted them, and his labour Ihould have been in vain ; for fo it had been for all his preaching and teaching them if they had not been in a good eflate : therefore he lent to know. Thirdly, we are to take the care and the chargeofyour fouls: 3. Now then how canwebe quiet if we do not know in what e- ftate your fouls be ? Agood father cannot be at quiet if he do not know how it is with his children : How if they thould be lick ? how if undone ? Oh it would comfort agood father ro know his bhildren to be in goodcafe : But if it were otherwife with them, though it would grieve him much,yet he had rather know it then not; for if he know it he can better tell what to do. So it was with the Apoffle ; his very bowels yerned upon the Philippians, Ohmy poorepeople, thought he, I wonder what eftate they be in. How ifthey totter ? how iftheym(carry ? how Phil. z '9 ifthe Devil have tempted them to fin and apollatize? how ifthey be in trouble of confcience ? He could never be at quiet till he knew their eftate : I truft in the Lore( ]efi , faith he, to fendri- motheue fhortly unto you, that Ialto may be ofgood c%mfort when Iknowyour eftate. He had a great careof their fouls, and there- fore it would comfort his heart to know what eflate they were in. Prov. 27. 25, r Thef. 3, s. $ 2 Fourthly,
4 I AnEnquiryafter a manse ate. Col. 4. S. Z'fes. I . Inflruc`l. Fourthly, we are teachers, and therefore we mutt know the ettate ofour people : otl:erwife we are ignorant what doctrine to provide for them, what points to handle among them. Paul in this Epiftle to the Colofíians, knowing onely their elate in the genefall, delivereth abundanceof general! precepts and ex- hortations unto them : he defcribethunto them the myttery of Chrift, admonifheth them to continue aedfatt therein, to em- brace the preaching ofthe Word,tobeware ofPhilofophy and the vain traditionsand fophiltry of men ; take heed of doting upon ceremonies, which are all ended in Chriít, to fet their af- fections on heaven, tomortifie the deeds ofthe fleth, to put off the old man ; he warneth them to be loving and humble : he biddethwives do their duties to their husbands, and husbands to love their wives; children to obey their parents, and parents to encourage their children ; fervants to obey their matters, and matters to deal well with their fervants ; all to continue in prayer,watchfulneffe,thankfgiving ; to walkwifely towards them that are without, to be careful! of godly and holy com- munication : Thus knowing their ettateonly for the general he teacheth them in general, and therfore now he concludeth, as if he Ihould fay, l peak, fomewhat generally becaufe I do not know your ellate,: inparticular;and therefore Ifend toyouTychicus, a faithful goodminifler, that he may learn your eflates inparticular, and deal withyou anfiveraby. It may befome of you want corro- fives ; it may beforce of you want cordials ; it maybe force have need to be fearched and humbled, forceof you to be encouraged and comforted : I have feet him to enquire intoyour Oates inpar- ticular, that he may do accordingly, Whom I have fens unto you for the fame purpoCe, that he may knowyour eflate and comfort your hearts. The ufe of this is threefold. Firft, for inttrudion. Hencewe may fee that a Minuter doth but his dutywhen he enquireth into mens effaces bow they Rand before God : It is not prying into other mens matters; it is not bufi.bodineffe in other mens affairs; it is not a fpirit of meddling : No, a Minifter doth but his duty when he doth it. How
AnEnquiry afteramans eßate. 5 How can aPhyfician apply true and proper phyfick unlefs he ea- quire into the {late of mens bodies ? Now a Minifler is a Phy- jer. 8. i z. fician tomens fouls ; and therefore he is to enquire of the flare of mens fouls how they {land before God. Tney are men of Belial that fay, What ? muff the Minifler k oW all? and , Can there be nothing done brat the Minifler muff hear el it ? Thefe are very eviti fpeeches. The Minifter doth but his duty when he is inquifitive. The fecond ufe may be for reproof. 1f it be the duty ofaMi- 2. Re- nifler to enquire of mens effaces before God, then thole peo- proof. pie are too blame that will not make known their eflates. What is the reafon that fo many men abide in a rotten eftate, but becaufe they are loth to open truly and fully what they are EC) Gods Minifters ? Nay, many are like them in the Prophet, Who ray to the Seers, See not. They wouldnot have Gods Mi- nifters fee what they do nor fee what they are. Iconfeffe there be force that will open fomething about their eftates , but not all they know by themfelves: They keep in the main; like force foolifh clients whomifìnform their Counfel, making their cafe better then indeed it is, and fo their caufe mifcarrieth : So Tome keep in that which would give molt light to judge of their e- ftates : But this ought not fo to be. I can tell you an example of one that being troubled about his elate before God , and forre Minifters being by, Oh faithhe,/ will tellyou all that I kn)w ofmyfelf; l'le not hidea fyllable fromyou : and if I be yet no bet- ter then a wretch, 16efeechyou tell me plainly that I am fo ; and ifIbe in Chrifl, I befeech youprove it plainlyunto me. This man took a right courte, and thereby through Gods mercy camein a little fpace to the affurance of his own bleffed eftate and con- dition. Thirdly, for exhortation. Let Gods Minifters know of your eftates, that they may be able to fpeak to you accordingly. By this means they may fpeak words in due feafon, and likewife, houfholders give every onehis portion, If you had but a cut finger, wouldyou not be glad to have the right plaflre ? and if you had a burniug fever, would you not deure the right reme- dy? Ifai 30.10. 3. Ex- hortati- on
6 f AnEngniryafter a mans elate, dy ? howmuch more incuring the ficknei3e of the foul ? Now from the text it felt withou: any cutting up of the words,we may gather fouc propoftions : r. That there is anelate that every man is in,either an efiate of grace,or an elate of fin. a.That this late may be known. 3. That every man fhould be willing to have his efface exa- mined, that it may beknown whether it be good or no. 4. That a man cannever have true comfort till it be known that he is in a good &fate. I. For the firlf, That there is an elate that every one is in, either of grace or fin; Se this in Simon Magri,' : I perceive,faith S. Peter, thouart in thegall ofbitterneffe and in the bond of ini- quity. See; he telleth himwhat efface he was in, viz, a very bad elate, in a defperate and damnable condition. In this late of fin and tniíéry are all they that arenot renewed by Chril Jefus, And for the other fee an example, Rom. 16.7. Salute Rufus chafen in the Lord: the text there telleth us what elate he was in, a very good &fate; He was a man in Chriff , a choife man, that is, a man in the late of' grace and falvation. In this elate are all they that are called and faneîiied and made new crea- tures unto God. Everyman is in one of the two elates; there is no middleelate which is neither the one nor the other , but inone ofthefe two areall the wholeworld, The reafon is, r. From everlaling the world wasdivided onely into two ranks,either Eledf or Reprobates, 2. Here in this life theworld is divided onely into two com- panies, either godly or ungodly, 3. At the day of judgment the Lord will divise the whole world onely into two forts, either Sheepor Goats. II, For the fecond propolii ion, This elate may be known : Eíß}ecially every man may come to the knowledge of his own elatebefore God. I do not fay that every man may know whether he be elet`f or reprobare : yet this I fay too That a godly foul may know that it is eleEted to life. The Apolle ex- horteth all that are godly to givediligence to mate their eleaion Pure, 1. Ob- ferva. Afts 8. 2.3 Zorn. 16,7 Matth. y5. 32. 2. Prop. Efe&ion may be known.
An Enquiry afteramans eflate. 7 fore, z Pet. r. to He that atteineth to th at faith which the A- poftle calk th thefaithofGods eles, Titus r.r. and receiveth the word of God, as'Paul faith theTheflalonians did, and thence concludeth they were chofen of God, i Thef. I. _I, 5. he may attain tomuch Aflùrance of his elehion.But though a godlyman mayknow he is elutedofGod, yet for reprobrion the cafe is not alike : r. Becaufe ungodlinefle is not alwayes joyned with perfeverance. 2. Derides, God hath many realons why he doth not reveal mess reprobation unto them : They would then be outragious in evil, defperate in wickedneffe; there could be no order or government inhumane life : Berides that, the form of Chrifìs adminiftration of his kingdome could not be fo as it now is: for Chrift hathbid his Minifters preach the Gofpel to every creature, to whole parifhes and towns, and except none : Chrift will not tell his Minifters which be reprobates and which not, that they may preachunto all, and labour to work upon every foul ; and there is none in a parifh but the Minifter muff look upon him as one who maybe faved : Chrift will not tell his people which be reprobates, that they may look upon every one as one that may be wonne to the faith for any thing they know : Chrift will not tell the reprobates them. (elves that they are reprobates , that every one of them may come to the afe of the means;How do they know but that they may Ende grace ? yea and the Lord doth ferioufly call them; and it is their fault if they obey not. It is Gods infinite mercy, that elation, which isfuch a comfortable point, may be reveal- ed to Gods children; and that reprobation, which is fo intole- rable andbitter, is not revealed to the reprob.ate.Neverthelefle let me adde, That foire particular men have known their own reprobation, as Cain and yudau, &c. And there be fhrewd Ganes of it: (I do not (peak it as though I meant to perfwade any man that he is one, but onely that he may take heed of them.) i. Malicing the known truth is a very fhrewd ligne: As,when men know that godlineffe is pleating to God,and yet they hate a man for it; whenmen know the Minifter is commanded to rebuke tin, and yet they will fpite him for fo doing : this is a ve- ry shrewd fgns of it.
An Enquiryafter a manseflate, I) That á man may know his ef}ate, proved. ry fhrewd ligne. Paul perfecuted the truth; but yet, faith he, I obtained mercy, becaufe I did it ignorantly, t Tim r. t 3. inti- mating that if he had done is againft knowledge he had been in danger to have found nomercy. And therefore ye that mock and hate thofe wages whichGod hathcommanded , I befeech you, take heed left ye fin unpardonably. 2. Abtolute apoUafie is a fhrewd ligne too of reprobation Whenmen have been very forward in the profeffion of the truth, and fall totally away and prove miferably profaine, as the Apoille fheweth, Heb. 6.6. 3. Finali impenitency. This is an infallible ligne of reproba- tion, when a man liveth in fin, dieth in fin, and goeth away without repentance, Luke 13. 3. Except ye repent ye fhall all likewife perifh. There be manyofus have stood out long in im- penitency; ict us take heed left if we Ray any longer we fall upon this great evil. I return to the point; A man may come to the knowledge of his own eRate beforeGod. I do not mean, Whether he be in the Rate of elebion or reprobation: but he may know , Whether hebein the Rate of falvation or damnation, that is, Whether he be in the way that leadeth to heaven or hell, Whe- ther he be in filch a cafe that if he die now he (hall be fa- ved or not faired : Every man may thus know in what eRate he is ; Becaute the wordofGod fheweth a man this : As for exam- ple, He that committcthfinne is of the devil. Mark ; the Apoftle telleth us what eRate that man is in that liveth in [inne, in a very bad eftate. So on the contrary; He that loath this hope purgeth himfelfe. Mark ; the Apoftle telleth us what eftate that man is in who purgeth himfelfe ; he is in avery good cu ate, in a Rate of true hope in Chrift. And fo r, Cor- 6. o. the Apo- Rle namech divers who are not in the Rate of falvation but of damnation : if they die in fuch cafe they cannot inherit the kingdome of heaven . So that if a man will but fearch the word, and beleeve that God doth fay true, he may know his cítate 2. Without
An Enquiryafteramans eflate. (9 2. Without this knowledge a man cannot have an accufìng or an exculing confcience in refpet ofhis eftate ; but men may have, yea many men have a confcience accufing them ofbeing in a very bad eítate ; and many men have an excuang confci- ence that plainly doth witnefl'e that they are in a very good and gracious eftate I andmy people are wic.4d,faith pharaoh. His confcience did accule himofbeing in a bad eftate. Iamholy, faith David; I am thy fervant. His confcience told him he was in the Rate ofgrace So that he need not go farre to know what errateyou are in: there is that in your bofome that can decide the matter. 3. Men cannot defire nor flie from an unknown eflate But men are commanded to flie from a bad eftate, and leek out a goodone: Therefore they may know the one and the other O generation of vipers, Who hath warnedyou tofliefrom the wraith to come? Bringforth therefore fruits meetfor repentance, fa th john to the Pharifees. He fuppofeth thefe men might eafily know that they were in a very bad eftate, or elfe how could he fay thus unto them ? Before I come to the Ufes let us confider thefe three things : z. That every man living isborn in a very bad cRate. We all know it well; but oh that we would canfider it : Weare all by nature childrenof wrath. Now here lieth thequeflion,When did wechange our eftate ? We are in the fame Rate ofdamnati- on whereinwe were born except we are come out of it.1 fay, here lieth the queftion, Whether we are come out of it or no, whether we have mended our eftate. 2. Confider that the greaten part ofthe world never mend their eftares : But as they were born in a curled enate, fo they live and die in it, And I fpeak not this of heathen only ; but alas 1 how many in the viable church do fo, how manywere there in theChurch ofPhilippi whom theApofle could not think ofwithout weeping when he conldered in what eftate they were. So in the Church of Corinth, not many wife, not many rich, not many noble called ; but commonly the meaneit in the eye of the world were in the ben eftate towards God. C Nay If. fixod. 9. 27 Pfal.86.z. Match. 3. 7. 8. Eph. z. 3. Phil.; 17. 1 Cor 1. 16,
io An Enquiryafter a mans e ate. Nay more Chen fo; Manyof them who feek to get into a good efiate miffe of it and perifb. See, Lug t 3. 24. Strive to enter in at thefirait gate:Mark,it's a firait gate,and lettethbut few in :for many (hall feek to enter in andfhallnot be able. Here and there a few, even where the confiant miniflery is, 3. 3. Confider that it is a marvellous hard thing to pafie from Rate unto !late, from a bad unto a good eftate. There is a ve- ry vafl gulf between the fiateof finne and the fiate ofgrace, and it is marvellous hard to paffe it. Thefe things premifed, the Ufes follow, Ube r, r. This point may bemany ways uleful : Firft, for inftru- Of In- aion. If God had made it pofïìble unto us to find out what ítruii- elate every one ofus is in, then lure he would have us go a- on. bout it and enquire after it. God might have left us toperifh It is every inour natural blindnefie, never to have known in what cafe we mans duty had been, untill we were paft recovery. Firf, we are all wande- to enquire rers from God, and from the ways of peace, and therefore after his Godmight jufily have fuffered us for ever to have wandred, ef}ate. and never to have been able to find out whether we had been right or wrong. Secondly, God hath dealt fo with force : He hath lhfered force to go on all their days blindfold to hell. Thus the Lorddealt with the Scribes and Pharifees. Let them a- lone, faithhe, they be blind leaders ofthe blind, and ifthe blind Match, x 5. lead the blind, they Will bothfall into the ditch. Ye fee theLord r. hathdealt fowith Tome; and it is his mercy he hath not dealt fowith us. Sith God hath made it poflible for us toknow, it is our duty to enquire after it : And that yet further for thefe reafons, Reafons. r .Firft,becaufe the Lord commandeth it : Examine your oWn z. Cor 15. (elves whether ye be in thefaith, prove your(elves : know ye not your oWn[ elveshoW that 7efusChriil is inyou,except ye berepro- bates? Vv here you fee the Apoffle commandeth the duty of felf-trial; And confider how he preflèth it upon us : r . Doye not le oW what efiate you are in? then examine and enquire,. 2. Doye think. you are M agoodeftate I look, ye proveit, and be Areyou be not in an errour. Doyeobject ye do not know, neither can
AnEnquiry after a manse ate. canye k. oro ? No? then your egate is very bad: find out force good toke s in you except yoube reprobates.This command makes it a clear duty. But a fécond reat'on to prove it our duty to enquire what elate we are in, is, becaufe without the knowledge thereofwe can never have any true peace in our confciences : The confci- ence :Huff needs bewithout peace, io long as we are ignorant ofwhat eftate we are in : Beingjuftified by faith we havepeace with cod through our Lord?efus Orig. Firit the Apoltle (hew- eth their estate ; they were in a Efate ofyuf ification : and from the knowledge thereof they had Peace. We are bound to get true peace to our confciences ; Oh, what a lamentable maze are we in till our confciences. have peace?and this they cannot haveuntill we are fully acquainted in what cafe we ítand before God: Acquaint thy (èlfwithGodand heat peace. 3. Thirdly, we can never be fit for any dutyof Gods wor- (hip, as long aswe know not what eitate we are in : Wecan never be fit forany holy duty to beare, pray, receive the Sacra- ment : Let a man examinehimfelfe andfo let him eat, &c. Fir{t, he mutt examine in what estate he is before he can be fit for that high fervice. So for repentance : Let us /earch and try our ways, and turn again to the Lord: firít find our felves in an ill eflate, and then So for joy ; it is a duty to rejoyce in the Lord : But we are never fit for re}oycing, till we have proved what &ítate we are in : Let ev'rJ man prove his own arorh_ o"hall he have rejoycing. We can never'he fit for any duty until( we know in what citatewe are in becaufeevery dirty varieth ac- cording as the estate ofevery man is.To inítance in prayer ; He that is not in the 'lateof grace mull pray one way and he that is in the 'late of salvation mull pray anotl.er way : the one that he may be converted and brought home to God ; the o- ther that he may be ftrengthned and .inc.ea{ d ingrace. And fo for the duty ofbearing, &c. The íecond Life is for direction to let us underhand by what means we may know what eílate we are in, There be foure means to know this. C 2 Roani 5. a. I.Cor.II. 28. Lain. 3,4o Gal. 6.4. Vfe of Di. rec`lion.
I 2 i An Enquiry after a mans e ate. Means to know what elate we)i arein. Mnt'h. 7. 17. Pfal. 119, 112. I. By our outward and inward aaions. I do not fay, by our ward ac`lions:For a man maybe in the flareofhypocrifie,& yet his outward a&ions may be good. Neither do I fay by our in- ward actions alone:For a man may be in the ítate offelf- deceit and yet fay his heart is good, and his meaning and mind good. But I iay by them both put together. Our Saviour fctteth it out by a tree : everygood tree bringethforthgoodfruit , but a cor- rupt tree dringethforth corruptfruit. So if the heart bringeth forth the fruit of righteoufneffe, joy in good things, patience, meeknef e, gentleneffe, love, obedience, godly converfation. &c. Thefe evidence a good eflate : but if the heart bringeth forth deadnefle, earthlinef e, impatience, evil converfation, &c.Thefe are corrupt fruits and Lignes of a very bad eflate. 2.Ye may know what elates you are in by your inclinations and difpofitions from whence there actions proceed. Are your hearts enclined heaven-ward and God-ward as Davids, are ye bent to holinefí'e and felf-denial, &c, as a bow is bent to fhoot the arrow ? This is a ligne of a good eftate : as a Chron. 22. 19. there is fpeechofPetting the heart tofeekGod. Ye know when a man would do a thing indeed, we fay he is fet on't. It may be ye do forcegood duties, make force fair offers ofPeek- ing God ; but are your hearts Pet on't , or are they Pet on the world and inclined earth-ward ? The inclinations of every creature in the world do ever fhowwhat the creature is. How do we know that a (tone is heavy ? becaufe it inclinethdown- ward. Howdo we know a man is cholerick ? becaufe he is in- clined unto wrath. So a manseftate maybe knownby his con- ftant enclination eithertogood orevil, 3. One may know what eflate he is in by that reflexive ad, which is proper only toman. There is an act. in mans foul (we call it a reflex aft) which no creature path but only man whereby hecan perceive what himfelf is and Both. When a man thinkethor fpeaketh, he can reflect upon himfelf, and per ceive what he thinketh or fpeaketh : when he prayeth, he can reflect upon his own heart, and perceive how it carrieth it fell all along inhis prayers. I fay no creature in the world hath in it
AnEnquiryafter a mans ("late, '3 it this reflexive aft, but only man. The fire burneth, but it can not reflect upon its own burning : Oculus on videt fe videre, The eye feeth, but it doth not fee that it doth fee : that is, that creature doth not perceive what it doth when it feeth. But every man hath this reflexive aft in him, whereby he is privy to whithimfelf thinketh, doth, is. None k iorreth the things of a man fave the fpirit ofa man that is in bim. This is the reafon why fome know not what eftate they are in,becaufe they choke their own fpirit, and hoodwink their confciences. Thine own heart knowethhow it is with thee, and would faithfully tell thee if thou wouldftenquire of it and hearken unto ir. Search with Gods candle, and thou may fl eafily find what is in thee. The fpirit ofa man is the candle oftheLord, fearching all the inward parts of the belly. 4. Ye may know what a Rate ye are in by a certain kind of feeling. As there is a kind of bodily feeling whereby every man knoweth the eftate ofhis body whether he be Fick or in health, fo there is a fpiritual feeling. The two difciples did feel their hearts burn: Paul did feel a great combat inhim between the fle(h and the fpirit: So ifmen be covetous and worldly, they may feel it. Yet indeed force men be pail feeling: Their cafe is the worfe beraufe they cannot feel how bad it is : But for the molt, they may eafily feel what their cu ate is. The third ufe is,to fhow you the impediments that hinder this knowledge. Ifyou would attein toknowwhat eflate you are in, then remove t he impediments ; which are r . Vain thoughts. Men who are in a flare of (inne and wrath, yet have many vain thoughts lodging wtihin rhem,keep- ing them fromknowing it : God is mercifull ; and Chrift diedfor finners ; and, There be worfe Jnners then they; why fbould they thinkfo ill of themfelves? and, they may be better all in good time: Thefevain thoughtshoodwink the?r eyes that they cannot fee their eflate, nor refolve that it is fo dangerousas indeed it is. O Jerufalem, zvafh thy heartfromwickednes : how long fhall thefe vain thoughts lodge within thee ? They were in a very bad e- flate; and yet they had fuch vain thoughts that they could not fee it. C 3 2.Pre- 1. Cor, i. I I. prou. so. 27. Luk. 24. 3z Eph. 419. 7>fe 3. Impedi- ments. jer. 4.14.
Job, 3, to. Rom 3 , x i vfe 4. Of Ex- hortati- on. AnEnquiryafter a mans eflate, 2. Prefumption is another impediment. Men pray and hear and do other goodduties, and fo take all to be well without ferious examining. This was the cafe of theLaodicean people They thought they had that in themwhich they had not, and that their eftate was good, when it was nothing fo. Another let are the cares ofthis life . Whereby the heart is fo occupied that it doth not find time to fearch its own eftate, Therefore our Saviour faith, lake heed thatyour hearts be not over - charged with the cares ofthis life, left that they come upon you unawarer : intimating that theíè cares are great lets from confidering our eftates. 4, Another let is an evil confcience, which affrighteth a man fo loon ashe beginneth to ftirre, and maketh him afraid togo on to look foundly into his elate, He that loth evilhateth the light. 5. Another let is ignorance. There is none that underftand- eth, none that feeke. t hafter god. Mark ; they did not leek in what cafe they flood beforeGod, becaufe they did not under- fland. _ 6. Another let is,fpiritual cloth and fluggifhnefle ofheart.Men cannot endure to take pains with their own hearts til they have made out a true judgment in what cafe they are : They begin and quickly giveover; and fo for want of diligence and painf- taking make nothing lure. The )aft ufe is for exhortation : That all men would beflirre themfelves and fet in earneft upon this enquiry,That we may e- very one know in what flare «-e (land, r. Confider, this is an enquiry about our fouls. We enquire obout our outward man ,about the efiate of our bodies and worldly affairs, &c. Oh, let us not neglel this main enquiry, e.1m l in Chrift,yea or no ?4m Ia nett creature,yea or no ? Doth myfbullive to God or no':' 2. Confider, this is a queflion about our everlafling eftate. We can never have comfort until) we haveput this out ofque- flion : and therefore this is a que-lion which all queflions mua give way unto. Ifye be not in Chrifl, ye had need lay afide
A fredtife ofGonfcience. I 15 alide all and look about it only. How can men eat, drink, fleep, &c. fith the wrath ofGod abideth upon all unbelievers? Methinks our fouls should take no content, do nothing elfe but faint after Ch rift, until we know our intereft inhim. I fay again ; This is the grand enquiry, that bufìneffe which all bufi- nefe mutt give place unto,Oh, the floth ofour fouls l Let us in time awake and route them up, and never relit untill we know our own eftate to be good before God, that foour hearts may have comfort, and that with God. MfAAMIHM.W:AflAMMP.A ATreatife ofConfcience, ROM. 2. 15. WhichíheW the workof theLary written in their hearts, their confciences allo bearing themwitnelfe, and their thoughts in the mean while, accufing or elfe excaifingoneanother. Havefhewed you, Thatevery man is in an e- ftatebefore God. And that bath made way now to a Treatife of confcience , which will (hew us what citate we are in before God. T delire tohandle it common - place -wife : And firft I will tell you in brief what theconfcience ofevery man s,I fay,of every man;For Angels and devils have a confcience too; ye may fee it in the fpeech of the Angel to john when John would have worfhipped him, 1 am thy fellow- fervant, faithhe,fee thoudo it not. Mark ; He had a confcience that could fay, Iam afervant ,and therefore muff not take Wor- Jhip to me. So for the devils a when our Saviour bade them come forthof the poffeffed, they fay, Art thou come to tor- ment us before our time. See, they had a conscience that told them there would be a time when they fhould be further tor- mented What, confci- ence is, Rev.i9. Io. Matth. S. 29,
A 16 i A Treatifê ofGonfcience. merited. But I am not to (peakof fuch confciences, but of the confcience of man. Now theconfcience of man is the judg- ment ofman upon himfelf as he is fubjeet to Godsjudgment: Divines life to expretle it in this Syllogifine, Be that truly be- lieveth in Chriff (hallbefaved ; My confcience tellethme this is Gods word : But 1 beleeve truly in (hrifl. My confcience tele leth me this allo. Therefore 1Jball befaved. And fo altoon the contrary fide. So that confcience isa mans true judgment of himfelf : If wewouldjudge ourfelves : that is, if we would Cor,II bring our felves before the Tribunal ofconfcience to receive its 31. judgment. Foure Propofitions are contained in that portionofScrip- ture, which I have cholèn tomake the fubjeé of this enfuing Treatife, Rom. 2.1 5.. i. That there is in every man a confcience. [Their confcien- ,F'oure ces bearing them witnefe,] Every oneof them had a confcience Propofi- bearing themwitneffe. tions. 2.1 That the light which confcience is direEted to work by is kr.owledge [Written in their hearts.] 3. That the bond that bindeth a mans confcience is Gods law [which Jew the of feti ofthe lawwritten in thei.c hearts.] 4. That the office and duty ofconfcience is tobear witneffe either with our felves or againfl our felves,accu(ingor excufing our felves or aetions [bearing witneffe, and their thoughts accufïng or excufing one another.]. I begin with the ftrft. I. There is in every mina con° fcience. Iohn8. 9. zCor -I.1 3 Tit. z. 15 Propofition I. 7here is in every mana confcience. Here was a confcience in all there heathen in the text: their j confcience; : There was a confcie nce in the Scribes and Phatifees, beingconvil-íedoftheir own confciences bearing them witnefire. There is aconfcience in good men;as in 'Paul; our re- joycing is this,theteFfimony ofour con(cience,There is a confcience in wicked men,theirmindand conJcience is defiled. As it is im- poffible
A Treatfe ofConfcience. E a poffible the fire fhould be without heat, fo it is impoffible that any man fhould be without a confcience. Indeed we ufe to fay, fuch a one bath no confcience: but our meaning is,that he hash no good confcience.But every one bath a confciéce either good or bad. The Lord ingraved confcience in man when he created him at firít.True it is,Gnce the fall of man confcience is miferab- ly corrupted; but man can never put it off;Confcience continu- eth for ever in every man, whether he be in earth, or heaven, or hell. The molt bafe and deviflifh profanelings in the world have aconfcience : Let them choke it or fmother it as much as they can, let them whore it, or game it, or drink it away as much as they are able for their hearts ; yet confcience will con- tinue in fpight of their teeth, z. No length of time can wear this confcience out. What made ?ofephi brethren to remember the cruel ufage they (hew- ed him but confcience ? It was about twenty years before; yet they couldnot wear it out. 2. No violencenor force is able to fuppreffe confcience, but that one day or other it will Phew it felf. What made ?udas go and carry back the money that he betrayed our saviour for, and allo to cryout, lhave finned, but confcience ? Noqueftion but he laboured to fuppreffeit,but he could not. 3. Nogreatneffe nor power is able to flifle confcience, but that it will one day like a bandog flie in a (inners face. What made Pharaohcry out, Iamwicked, but confcience ? He was a great King, andyet he was not able to over-power con- fi:ience. 4. Nomufick, mirth or jovializing can charm confcience, but it will play the devil to a wretched foul for all that. What was the evil fpirit that came upon Saul ofmelancholly, but confcience? He thought to allay it with inftruments ofmufick, but it Bill came again. 5. Death it felf is not able to part confcience from a tanner. What is that worm that fhall never dies but only confcience ? and in hell confcience is as that fire that never goeth out. I confefle fome feeme tohave loft confcience quite ; They D can
A í7 reatfe o fConfczence. can omit good duties as though theyhad no confcience at all : they can deferre repentance and turning to God as though theyhad no more confcience then a beat} : but one day confci- ence will appear , and Phew plainly that it was prefent with them every moment of their lives, and privy to all their thoughts, and all theirways, and fet before them all the things that they have done. Be men never fo fecure and fenfeleffe, and feared for the prefent, confcience will break out either firft or laft : Either here or in hell it will appear to every man , That he hath and ever had a confcience. Now the reafons why God did plant a confcience in every man living,are, 1. Becaufe theLord is a very righteous Judge : And as he commandeth earthly Judges not to judge without witnefe : fo he himfelfwill not judge without witnefte, and therefore he planteth a confcience in every one tobring in evidence for himor againft him at Gods tribunal. 2. Becaufe the Lord is very merciful. We arewondrous for- getful and mindleffe of God and ofour own fouls, and have need to be quickned up toour duties; therefore the Lord hath given every oneof us a confcience to be acontinual monitour. Sometime we forget topray, and then confcienceputteth us in mind togo to God : fometime we aredull in the duty, and confcience is as a prick to quicken us, Sometime our paflions are diftempered, and then confciencechecketh and command- eth us to bridle them. We fhould never be kept in any order if it were not for confcience : Therforebath the Lord in mercy given us aconfcience. The firft ufe is to condemn that diabolical Proverb com- mon amongmen; Con/ienee is hanged agreat while ago. No, no ; Achitophelmay hang himfelf, but hecannot hanghis con- fcient Sass! may kill himfelf, but confcience cannot be kil- led. Jr is a worm that never diet), As the realonable foul of man is immortal, fo confcience alfo is immortal. 2. This condemneth fuch as go about to fuppreffe confcience their confcience maketh themmelancholick & lumpifh now &, then:.'
ATreatife o f Confcience. then, and they go about to flake it off. Alas ! why do you go about that which is utterly impotlible ? Ye may fùppreffe it for a while, and gagge it for a while : but ye can never (hake it off. Confcience flicketh fo clofc that a man may afloon (hake off himfelf as his confcience. And indeedhis confcience is him felf : Coc. Leta manexamine himfelf, that is, in his confcience. 71,sdge in z8. your felves,that is, Judge in your confciences. verle r;. Thirdly, this confuteth that drunken opinion. That conici- Vie 3. ence is nothing but a prefent fit ofmelancholy. No : it caufeth it may be the prefent melancholick fit, but it is not it. Con. fcience is afianding power in a man that isevermore with him, andwill evermore judge him and condemnehim if he be guil- ty beforeGod. It will be with him when his dumpifh tit is over. Let him laugh andbe merry ; yet confcience lies at the bottome ofall, and will fpoil all the mirth. Let the drunkard be never fo jovial ; I will not believe but confcience in the midi}of that drunken mirth caufeth fome fadneffewithin, and Prov 1 .. telleth him this is a very wicked life. Let the carnal hypocrite 13 daub up the matter with good duties, and good Prayers, and good hopes; I cannot believe but there is a confcience lieth at the bottome and telleth him he is rotten for all this. You may fee this in Cain; He had been at a good duty facrificing to the Lord ; but his countenance fell whenhe had done, con- Gen. 4.5'. fcience did lie at the bottome,and did tell,himGoddid not ac- cept him. Confcience is with evil men at Church, at Sermon, at Sacrament, and telleth them fecretly that they are not the perfons to whom the blefiing of thefe ordinances be- long. Lafily, this may be for exhortation to the godly; That they Vie 4 would confider this, that they have ever a confcience within them, and that therefore they would labour always tokeep it void of offence : which was Pauly exercife, As 24. i6. Take heed you offend not your confciences in duties of piety towards God,inyour prayings,hearings,&c.no nor inyour cal. brigs, eating, drinking, liberties, recreations = Look always to your confciences that you offend them not, becaufe they are D 2 ever
ao i ATreatifeofConfcience. II.Propo- fition. ever withvou. When two live ever together they had need not offendone another; elfe therewill be no quiet : You and your confciences mutt ever live together: ifye offend them,ye are like to have very ill lives. Better live with a curil fcold, then live with an offended confcience ; ye had better offend the whole world then offend confcience. There are none whom ye are always to live with ; but confcience ye are always to live wish. Ye are not always to live with your husbands, nor always with your wives, nor always with your parents or mailers', there is a time when you mutt part, but confcience and you will never part : Therefore labour to keep it void of offence. And thus much of the firft Propofition, There is inevery man a confi. ence. Propofition II. The light that Confcience atleth by, is knowledge. THis knowledge is twofold; T. OfGods law. 2. Of Our felves. I. The knowledge ofGods law. To know Gods will what is good, what is bad ; what God commandeth, what he for. biddeth. Every man under heaven hath this law of God in fome meafure writ inhis confcience. I confeffe, Gods chil- 1 dren onlyknow Gods law to purpofe, as it is a light to guide them in.the way offalvation : but all the worldhave fome mea- fure ofknowledge, whereby they may gather that there is a God, and that he ought to be worfhipped and obeyed, and that he hath power over life and death. All the world have knowledge in fome meafure, what isgood, and what is not, what is to be done andwhat not, what is according to confci- ence andwhat not : All the world have this knowledge in fome meafure; I donot fay, enough for falvation, but enough tomake them-inexcufable before God for not following that light, and not living according to that knowledge which they have. If there were not fome light in this behalf, fome know- ledgeof the law ofGod in everyman, confcience could do no thing. 2.Know-
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