The Souls Looking Glass, Inquiry
An Enquiry after a mans Eſtate before God.
COLOSS. 4.8.
Whom I have ſent unto you for the ſame purpoſe, that he may know your eſtate and comfort your hearts.
THE eſtate of a man before God is the relation that he ſtandeth in unto God,What a mans eſtate before God is. as God is the free fountain of all ſpirituall life and ſalvation, and the determiner of mens everlaſting conditions either in heaven or in hell: So that when we queſtion about a mans eſtate, we queſtion, Whether he be in Chriſt or not; 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 conſidered in this definition of every mans eſtate. Firſt, it is a relation unto God; not as a man is in himſelf, it may be rich, it may be poore in the world; but I ſpeak here as he is in relation towards God, Whether he be rich towards God, yea or no. I do not ſpeak as a man is in regard of others; it may be he is a father or a ſonne, a maſter or a ſervant, a king or a ſubject: but in relation to God, Whether Gods ſevant or no, Gods child or no. Salute Apelles, ſaith Paul;Rom. 16.1… and he telleth us in what eſtate Apelles was in before God, namely, in an eſtate of approbation, approved in Chriſt. And the ſame Apoſtle ſpeaketh on the contrary of the unconverted Gentiles, that they were ſtrangers from the life of God, Epheſ. 4.18,Epheſ. 4, 18. Secondly, As it is a relation unto God, ſo it is a ſtanding relation: That wherein he ſtandeth towards God, that is a mans eſtate before God. There is a difference between one that doth ſin and one that is in the ſtate of ſinne: A child of God may ſinne, but he is not in a ſtate of ſinne; you cannot call him a wicked man. So alſo there is difference between one that doeth ſome good actions and one that is in a good eſtate: A carnall man may do ſome good things, but he is not in a good eſtate. The eſtate of a man is a ſtanding thing, it is the relation that he ſtandeth in towards God. Thirdly, It is the relation that a man ſtandeth in towards God as he is the free fountain of ſpirituall life and ſalvation. It is not every ſtanding relation towards God: For a man may be conſidered in relation to God as a Creatour, and ſo the heavens and the earth and the very brute beaſts ſtand in relation to God as they are his creatures; but they have not this eſtate that we ſpeak of, which is a relation to God as the free giver of ſpirituall life and ſalvation (He is free, he may chooſe whether he will give it or no.) Now this is a mans eſtate, the relation he ſtandeth in unto God, Whether the Lord hath given him his ſaving grace, yea or no; ſpirituall life in Chriſt Jeſus, yea or no; title to heaven and ſalvation, yea or no? this is the meaning when we ſpeak of a mans eſtate. It is ſaid of Sodom, They were ſinners before God: that is they were in a bad eſtate,Gen. 13.13. a ſtate of ſinne. It is ſaid of Zachary and Eliſabeth, They were both righteous before God; that is,Luke 1.6. they were both in a very good ſtate.
All Chriſtians believe that there is a God:Obſerv. Miniſters are to enquire after the eſtate of their people.Reaſons. 1. It behoveth every one now to conſider in what eſtate he ſtandeth to his God. This is a great queſtion that we which are miniſters ought to demand of our people, to know their eſtates.
Firſt, becauſe we are ſhepherds, and are bound to look well how it ſtandeth with our flock. If we do not labour to know your eſtates, we can never look well to your ſouls. Conſider that place in the Proverbs,Prov. 27.23. Be diligent to know the ſtate of thy flock, and look well to thy herds. Where the wiſe man firſt requireth that we ſhould look well to our flocks, and then directeth us in the manner how, viz. by being diligent to know their eſtate how it ſtandeth with them.
Secondly, we are Gods labourers; and we muſt know in what eſtate our work ſtandeth: elſe we may labour and labour and all in vain; we may preach and exhort and call upon our people to heare and believe, and obey; and all this may ſtill be in vain, if we do not enquire in what eſtate they are. This is the reaſon why Paul could not forbear ſending and enquiring how it ſtood with the Theſſalonians,1. Theſſ. 3.5 in what eſtate they were in, how it went with their faith, whether they kept it or no, leſt the tempter had tempted them, and his labour ſhould have been in vain; for ſo it had been for all his preaching and teaching them if they had not been in a good eſtate: therefore he ſent to know.
3.Thirdly, we are to take the care and the charge of your ſouls: Now then how can we be quiet if we do not know in what eſtate your ſouls be? A good father cannot be at quiet if he do not know how it is with his children: How if they ſhould be ſick? how if undone? Oh it would comfort a good father to know his children to be in good caſe: But if it were otherwiſe 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 Apoſtle; his very bowells yerned upon the Philippians,Philip 2.19. Oh my poore people, thought he, I wonder what eſtate they be in. How if they totter? how if they miſcarry? how if the devil have tempted them to ſinne and to apostatize? how if they be in trouble of conſcience? He could never be at quiet till he knew their eſtate: I trust in the Lord Jeſus, ſaith he, to ſend Timotheus ſhortly unto you, that I alſo may be of good comfort when I know your estate. He had a great care of their ſouls, and therefore it would comfort his heart to know what eſtate they were in.
Fourthly, we are teachers, and therefore we muſt know the eſtate of our people: otherwiſe we are ignorant what doctrine to provide for them, what points to handle among them. Paul in this epiſtle to the Coloſſians, knowing onelyonly their eſtate in the generall, delivereth abundance of generall precepts and exhortations unto them: he deſcribeth unto them the myſtery of Chriſt, admoniſheth them to continue ſtedfaſt therein, to embrace the preaching of the word, to beware of philoſophy and the vain traditions and ſophiſtry of men, to take heed of doting upon ceremonies, which are all ended in Chriſt, to ſet their affections on heaven, to mortifie the deeds of the fleſh, to put off the old man; he warneth them to be loving and humble: he biddeth wives do their duties to their husbands, and husbands to love their wives; children to obey their parents, and parents to encourage their children; ſervants to obey their maſters, and maſters to deal well with their ſervants; all to continue in prayer, watchfulneſſe, thanksgiving; to walk wiſely towards them that are without, to be carefull of godly & holy communication: Thus knowing their eſtate onelyonly for the generall he teacheth them in generall, and therefore now he concludeth, as if he ſhould ſay,Col. 4.8. I ſpeak ſomewhat generally becauſe I do not know your eſtates in particular; and therefore I ſend to you Tychicus, a faithfull good minister, that he may learn your eſtates in particular, and deal with you anſwerably. It may be ſome of you want corroſives; it may be ſome of you want cordials; it may be ſome have need to be ſearched and humbled, ſome of you to be encouraged and comforted: I have ſent him to enquire into your eſtates in particular, that he may do accordingly. Whom I have ſent unto you for the ſame purpoſe, that he may know your estate and comfort your hearts.
The uſe of this is threefold.
Ʋſes. 1. Inſtruct.Firſt, for inſtruction. Hence we may ſee that a miniſter doeth but his duty when he enquireth into mens eſtates how they ſtand before God: It is not prying into other mens matters; it is not buſi-bodineſſe in other mens affairs; it is not a ſpirit of meddling: No, a …iniſter doeth but his duty when he doeth it. How can a Phyſician apply true and proper phyſick unleſſe he enquire into the ſtate of mens bodies?Jer. 8.12. Now a miniſter is a phyſician to mens ſouls; and therefore he is to enquire of the ſtate of mens ſouls how they ſtand before God. They are men of Belial that ſay, What? must the minister know all? and, Can there be nothing done but the miniſter must heare of it? Theſe are very evil ſpeeches. The miniſter doeth but his duty when he is inquiſitive.
2. Reproof.The ſecond uſe may be for reproof. If it be the duty of a miniſter to enquire of mens eſtates before God, then thoſe people are too blame that will not make known their eſtates. What is the reaſon that ſo many men abide in a rotten eſtate, but becauſe they are loth to open truly and fully what they are to Gods miniſters? Nay many are like them in the prophet,Iſai. 30.10. who ſay to the ſeers, See not. They would not have Gods miniſters ſee what they do, nor ſee what they are. I confeſſe there be ſome that will open ſomething about their eſtates, but not all they know by themſelves: They keep in the main; like ſome fooliſh clients who miſinform their Counſel, making their caſe better then indeed it is, and ſo their cauſe miſcarrieth: So ſome keep in that which would give moſt light to judge of their eſtates: But this ought not ſo to be. I can tell you an example of one that being troubled about his eſtate before God, and ſome miniſters being by, Oh, ſaith he, I will tell you all that I know of my ſelf; I'le not hide a ſyllable from you: and if I be yet no better then a wretch, I beſeech you tell me plainly that I am ſo; and if I be in Christ, I beſeech you prove it plainly unto me. This man took a right courſe, and thereby through Gods mercy came in a little ſpace to the aſſurance of his own bleſſed eſtate and condition.
Thirdly, for exhortation.3. Exhortation. Let Gods miniſters know of your eſtates, that they may be able to ſpeak to you accordingly. By this means they may ſpeak words in due ſeaſon, and like wiſe houſe-holders give every one his portion. If you had but a cut finger, would not you be glad to have the right plaſtre? and if you had a burning fever, would you not deſire the right remedy? how much more in curing the ſickneſſe of the ſoul?
Now from the text it ſelf without any cutting up of the words we may gather foure propoſitions:
1. That there is an eſtate that every man is in, either an eſtate of grace or an eſtate of ſinne.
2. That this ſtate may be known.
3. That every man ſhould be willing to have his eſtate examined, that it may be known whether it be good or no.
4. That a man can never have true comfort till it be known that he is in a good eſtate.
1. For the firſt,1. Obſerv. That there is an eſtate that every one is in, either of grace or ſin; See this in Simon Magus:Acts 8.23. I perceive, ſaith S. Peter, thou art in the gall of bitterneſſe and in the bond of iniquity. See, he telleth him what eſtate he was in, viz. a very bad eſtate, in a deſperate and damnable condition. In this ſtate of ſin and miſery are all they that are not renewed by Chriſt Jeſus. And for the other ſee an example, Rom. 16.7.Rom. 16.7. Salute Rufus choſen in the Lord: The text there telleth us what eſtate he was in, a very good eſtate; He was a man in Chriſt, a choiſe man, that is, a man in the ſtate of grace and ſalvation. In this eſtate are all they that are called and ſanctified and made new creatures unto God. Every man is in one of the two eſtates: there is no middle eſtate which is neither the one nor the other, but in one of theſe two are all the whole world. The reaſon is,
1. From everlaſting the world was divided onelyonly into two ranks, either Elect or Reprobates.
2. Here in this life the world is divided onelyonly into two companies either Godly or Ungodlie.
Matth. 25.32.3. At the day of judgement the Lord will divide the whole world onelyonly into two ſorts, either Sheep or Goats.
2. Prop. E…e…ion ma… be k…own.II. For the ſecond propoſition, This eſtate may be known: Eſpecially every man may come to the knowledge of his own eſtate before God. I do not ſay that every man may know whether he be elect or reprobate: yet this I ſay too, That a godly ſoul may know that it is elected to life. The Apoſtle exhorteth all that are godly to give diligence to make their election ſure, 2. Pet. 1.10. He that atteineth to that faith which the Apoſtle calleth the faith of Gods elect, Titus 1.1. and receiveth the word of God, as Paul ſaith the Theſſalonians did, and thence concludeth they were choſen of God, 1. Theſſ. 1.4, 5. he may attein to much aſſurance of his election. But though a godly man may know he is elected of God, yet for reprobation the caſe is not alike: 1. Becauſe ungodlineſſe is not alwayes joyned with perſeverance. 2. Beſides, God hath many reaſons why he doth not reveal mens reprobation unto them: They would then be outragious in evil, deſperate in wickedneſſe; there could be no order or government in humane life: Beſides that, the form of Chriſts adminiſtration of his kingdome could not be ſo as it now is: for Chriſt hath bid his miniſters preach the Goſpel to every creature, to whole pariſhes and towns, and except none: Chriſt will not tell his miniſters which be reprobates and which not, that they may preach unto all, and labour to work upon every ſoul; and there is none in a pariſh but the miniſter muſt look upon him as one who may be ſaved: Chriſt 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: Chriſt will not tell the reprobates themſelves that they are reprobates, that every one of them may come to the uſe of the means; How do they know but they may find grace? yea and the Lord doth ſeriouſly call them; and it is their fault if they obey not. It is Gods infinite mercy, that election, which is ſuch a comfortable point, may be revealed to Gods children; and that reprobation, which is ſo intolerable and bitter, is not revealed to the reprobate. Nevertheleſſe let me adde, That ſome particular men have known their own reprobation, as Cain and Judas,Shrewd ſignes of it. &c. And there be ſhrewd ſignes of it: (I do not ſpeak it as though I meant to perſwade any man that he is one, but onelyonly that he may take heed of them.)
1. Malicing the known truth is a very ſhrewd ſigne: As, when men know that godlineſſe is pleaſing to God, and yet they hate a man for it; when men know the miniſter is commanded to rebuke ſinne, and yet they will ſpite him for ſo doing: this is a very ſhrewd ſigne. Paul perſecuted the truth; but yet, ſaith he, I obteined mercy, becauſe I did it ignorantly, 1. Tim. 1.13. intimating that if he had done it againſt knowledge he had been in danger to have found no mercy. And therefore ye that mock and hate thoſe wayes which God hath commanded, I beſeech you, take heed leſt ye ſin unpardonably.
2. Abſolute apoſtaſie is a ſhrewd ſigne too of reprobation: When men have been very forward in the profeſſion of the truth, and fall totally away and prove miſerably profane, as the Apoſtle, ſheweth, Heb. 6.6.
3. Finall impenitency. This is an infallible ſigne of reprobation, when a man liveth in ſin, dieth in ſin, & goeth away without repentance. Luke 13.3. Except ye repent ye ſhall all likewiſe periſh. There be many of us have ſtood out long in impenitency; let us take heed leſt if we ſtay any longer we fall upon this great evil.
I return to the point:That a man may know his eſtate, proved. A man may come to the knowledge of his own eſtate before God. I do not mean, Whether he be in the ſtate of election or reprobation: but he may know, Whether he be in the ſtate of ſalvation or damnation, that is, Whether he be in the way that leadeth to heaven or hell, Whether he be in ſuch a caſe that if he die now he ſhall be ſaved or not ſaved: Every man may thus know in what eſtate he is;
Becauſe the word of God ſheweth a man this:Reaſons 1. 1. John 3.8. As for example, He that committeth ſinne is of the devil. Mark; the Apoſtle telleth us what eſtate that man is in that liveth in ſinne, in a very bad eſtate. So on the contrary;1. John 3.3. He that hath this hope purgeth himſelf. Mark; the Apoſtle telleth us what eſtate that man is in who purgeth himſelf; he is in a very good eſtate, in a ſtate of true hope in Chriſt. And ſo 1. Cor. 6.10. the Apoſtle nameth divers who are not in the ſtate of ſalvation but of damnation: if they die in ſuch caſe they cannot inherit the kingdome of heaven. So that if a man will but ſearch the word, and believe that God doth ſay true, he may know his eſtate.
II.2. Without this knowledge a man cannot have an accuſing or an excuſing conſcience in reſpect of his eſtate: but men may have, yea many men have, a conſcience accuſing them of being in a very bad eſtate; and many men have an excuſing conſcience that plainly doth witneſſe that they are in a very good and gracious eſtate. I and my people are wicked, Exod. 9.27.ſaith Pharaoh. His conſcience did accuſe him of being in a bad eſtate. I am holy, Pſal. 86.2.ſaith David; I am thy ſervant. His conſcience told him he was in the ſtate of grace. So that ye need not go farre to know what eſtate you are in: there is that in your boſome that can decide the matter.
III.3. Men cannot deſire nor flie f… o an unknown eſtate: But men are commanded to flie from a bad eſtate, and ſeek out a good one: Therefore they may know the one and the other. O generation of vipers, Matth. 3.7, 8,who hath warned you to flie from the wrath to come? Bring forth therefore fruits meet for repentance, ſaith John to the Phariſees. He ſuppoſeth theſe men might eaſily know that they were in a very bad eſtate, or elſe how could he ſay thus unto them?
Before I come to the Uſes let us conſider theſe three things:
1. That every man living is born in a very bad eſtate. We all know it well; but oh that we would conſider it!Eph. 2.3. We are all by nature children of wrath. Now here lieth the queſtion, When did we change our eſtates? We are in the ſame ſtate of damnation wherein we were born except we are come out of it. I ſay, here lieth the queſtion, Whether we are come out of it or no, whether we have mended our eſtate.
2. Conſider that the greateſt part of the world never mend their eſtates: But as they were born in a curſed eſtate, ſo they live and die in it. And I ſpeak not this of heathen onelyonly; but alas! how many in the viſible church do ſo? How many were there in the church of Philippi whom the Apoſtle could not think of without weeping when he conſidered in what eſtate they were.Phil. 3.17. So in the church of Corinth, not many wiſe,1. Cor. 1.26. not many rich, not many noble called; but commonly the meaneſt in the eye of the world were in the beſt eſtate towards God. Nay more then ſo; Many of them who ſeek to get into a good eſtate miſſe of it and periſh. See, Luke 13.24. Strive to enter in at the ſtrait gate: Mark; it's a ſtrait gate, and letteth but few in: for many ſhall ſeek to enter in and ſhall not be able. Here and there a few even where the conſtant miniſtery is.
3.3. Conſider that it is a marvellous hard thing to paſſe from ſtate unto ſtate, from a bad to a good eſtate. There is a very vaſt gulf between the ſtate of ſinne and the ſtate of grace, and it is marvellous hard to paſſe it. Theſe things premiſed, the Uſes follow.
1. This point may be many wayes uſefull:Ʋſe 1. Of Inſtruction. Firſt, for inſtruction. If God hath made it poſſible unto us to find out what eſtate every one of us is in, then ſure he would have us go about it and enquire after it.It is every mans duty to enquire after his eſtate. God might have left us to periſh in our naturall blindneſſe, never to have known in what caſe we had been untill we were paſt recovery. Firſt, we are all wanderers from God and from the wayes of peace, and therefore God might juſtly have ſuffered us for ever to have wandred, and never to have been able to find out whether we had been right or wrong. Secondly, God hath dealt ſo with ſome: He hath ſuffered ſome to go on all their dayes blindfold to hell. Thus the Lord dealt with the ſcribes and Phariſees;Ma…t…. 15.14. Let them alone, ſaith he, they be blind leaders of the blind: and if the blind lead the blind, they will both fall into the ditch. Ye ſee the Lord hath dealt ſo with ſome; and it is his mercy he hath not dealt ſo with us. Sith God hath made it poſſible for us to know, it is our duty to enquire after it: And that yet further for theſe reaſons:
Reaſons 2. Cor. 13.5.1. Firſt, becauſe the Lord commandeth it: Examine your own ſelves whether ye be in the faith; prove your ſelves: know ye not your own ſelves, how that Jeſus Chriſt is in you, except ye be reprobates? Where ye ſee the Apoſtle commandeth the duty of ſelf-triall: And conſider how he preſſeth it upon us: 1. Do ye not know what eſtate you are in? then examine and enquire. 2 Do ye think ye are in a good eſtate? look ye prove it, and be ſure ye be not in an errour. Do ye object ye do not know, neither can ye know? No? then your eſtate is very bad: find out ſome good tokens in you, except ye be reprobates. This command makes it a clear duty.
2. But a ſecond reaſon to prove it our duty to enquire what eſtate we are in, is, becauſe without the knowledge thereof we can never have any true peace in our conſciences: The conſcience muſt needs be without peace ſo long as we are ignorant of what eſtate we are in:Rom. 5.1. Being justified by faith we have peace with God through our Lord Jeſus Chriſt. Firſt the Apoſtle ſheweth their eſtate; they were in a ſtate of justification: and from the knowledge thereof they had peace. We are bound to get true peace to our conſciences; Oh, what a lamentable maze are vve in till our conſciences have peace! and this they cannot have untill vve are fully acquainted in vvhat caſe vve ſtand before God:Jo…. 22.21. Acquaint thy ſelf with God, and be at peace.
3. Thirdly, vve can never be fit for any duty of Gods vvorſhip as long as vve knovv not vvhat eſtate vve are in: We can never be fit for any holy duty, to heare, pray, receive the ſacrament: Let a man examine himſelf, 1. Cor. 11.28.and ſo let him eat, &c. Firſt he muſt examine in vvhat eſtate he is before he can be fit for that high ſervice. So for repentance:Lam. 3, 40. Let us ſearch and try our wayes, and turn again to the Lord: firſt find our ſelves in an ill eſtate, and then return. So for joy; It is a duty to rejoyce in the Lord: But vve are never fit for rejoycing till vve have proved vvhat eſtate vve are in:Ga…. 6.4. Let every man prove his own work; ſo ſhall he have rejoycing. We can never be fit for any duty untill vve knovv in vvhat eſtate vve are in, becauſe every duty varieth according as the eſtate of every man is. To inſtance in prayer; He that is not in the ſtate of grace muſt pray one vvay, and he that is in the ſtate of ſalvation muſt pray another vvay: the one that he may be converted and brought home to God; the other, that he may be ſtrengthened and encreaſed in grace. And ſo for the duty of hearing, &c.
The ſecond uſe is for direction;Ʋſe. 2. Of Direction. to let us underſtand by vvhat means vve may knovv vvhat eſtate vve are in. There be foure means to know this.
1. By our outward and inward actions.Means to know what eſtate we are in. I do not ſay, by our outward actions: For a man may be in the ſtate of hypocriſie, and yet his outward actions may be good. Neither do I ſay by our inward actions alone: For a man may be in the ſtate of ſelf-deceit, and yet ſay his heart is good and his meaning and mind good. But I ſay, by them both put together. Our Saviour ſetteth it out by a tree;Matth. 7.17. Every good tree bringeth forth good fruit: but a corrupt tree bringeth forth corrupt fruit. So if the heart bringeth forth the fruit of righteouſneſſe▪ joy in good things▪ patience, meekneſſe, gentleneſſe, love, obedience, godly converſation, &c. theſe evidence a good eſtate: but if the heart bringeth forth deadneſſe, earthlineſſe, impatience, evil converſation, &c, theſe are corrupt fruits and ſignes of a very bad eſtate.
2. Ye may know what eſtates ye are in by your inclinations and diſpoſitions, from whence theſe actions proceed.Pſal. 119.112. Are your hearts inclined heavenward and God-ward, as Davids? are ye bent to holineſſe and ſelf-deniall, &c. as a bow is bent to ſhoot the arrow? This is a ſigne of a good eſtate: as 1. Chron. 22.19. there is ſpeech of ſetting the heart to ſeek God. Ye know when a man will do a thing indeed, we ſay he is ſet on't. It may be ye do ſome good duties, make ſome fair offers of ſeeking God; but are your hearts ſet on't? or are they ſet on the world and inclined earth-vvard? The inclinations of every creature in the vvorld do ever ſhevv vvhat the creature is. Hovv do vve knovv that a ſtone is heavy? Becauſe it inclineth dovvnvvard. Hovv do vve knovv a man is cholerick? Becauſe he is inclined unto vvrath. So a mans eſtate may be knovvn by his conſtant inclination either to good or evil.
3. One may knovv vvhat eſtate he is in by that reflexive act which is proper onelyonly to man. There is an act in mans ſoul (vve call it a reflex act) vvhichwhich no creature hath but onelyonly man, vvhereby he can perceive vvhat himſelf is and doeth. When a man thinketh or ſpeaketh, he can reflect upon himſelf, and perceive vvhat he thinketh or ſpeaketh: vvhen he prayeth, he can reflect upon his ovvn heart, and perceive hovv it carrieth it ſelf all along in his prayers. I ſay, no creature in the vvorld hath in it this reflexive act but onelyonly man. The fire burneth, but it cannot reflect upon its ovvn burning: Oculus non videt ſe videre, The eye ſeeth, but it doth not ſee that it doth ſee; that is, That creature doth not perceive vvhat it doeth vvhen it ſeeth. But every man hath this reflexive act in him, vvhereby he is privie to vvhat himſelf thinketh, doeth, is. None knoweth the things of a man, 1. Cor. 2.11.ſave the ſpirit of a man that is in him. This is the reaſon vvhy ſome knovv not vvhat eſtate they are in, becauſe they choke their ovvn ſpirit and hoodwink their conſciences. Thine ovvn heart knovveth hovv it is vvith thee, and vvould faithfully tell thee if thou vvouldſt enquire of it and hearken unto it. Search vvith Gods candle, and thou mayſt eaſily find vvhat is in thee. The ſpirit of a man is the candle of the Lord, Prov. 20 27.ſearching all the inward parts of the belly.
4. Ye may knovv vvhat eſtate ye are in by a certain kind of feeling. As there is a kind of bodily feeling vvhereby every man knovveth the eſtate of his body whether he be ſick or in health, ſo there is a ſpirituall feeling.Luke 24.32. The tvvo diſciples did feel their hearts burn:Eph. 4.19. Paul did feel a great combat in him betvveen the fleſh and the ſpirit: So if men be covetous and vvorldly, they may feel it. Yet indeed ſome men be paſt feeling: Their caſe is the vvorſe becauſe they cannot feel hovv bad it is: But for the moſt, they may eaſily feel what their eſtate is.
Ʋſe 3. Impediments.The third uſe is, to ſhevv you the impediments that hinder this knovvledge. If you vvould attein to knovv vvhat eſtate you are in, then remove the impediments; vvhichwhich are
1. Vain thoughts. Men vvho are in a ſtate of ſinne and vvrath, yet have many vain thoughts lodging within them keeping them from knowing it: God is mercifull; and Chriſt died for ſinners; and, There be worſe ſinners then they; why ſhould they think ſo ill of themſelves? and, they may be better all in good time: Theſe vain thoughts hoodvvink their eyes that they cannot ſee their eſtate, nor reſolve that it is ſo dangerous as indeed it is.Jer. 4.14. O Jeruſalem, waſh thy heart from wickedneſſe: how long ſhall theſe vain thoughts lodge within thee? They were in a very bad eſtate; and yet they had ſuch vain thoughts that they could not ſee it.
2. Preſumption is another impediment. Men pray, and heare, and do other good duties, and ſo take all to be well without ſerious examining. This was the caſe of the Laodicean people:Rev. 3.17. They thought they had that in them which they had not, and that their eſtate was good, when it was nothing ſo.
3 Another let are the Cares of this life: Whereby the heart is ſo occupied that it doth not find time to ſearch its own eſtate.Luke 21.34 Therefore our Saviour ſaith, Take heed that your hearts be not overcharged with the cares of this life, lest that day come upon you unawares; intimating that theſe cares are great lets from conſidering our eſtates.
4. Another let is an Evil conſcience, which affrighteth a man ſo ſoon as he beginneth to ſtirre, and maketh him afraid to go on to look ſoundly into his eſtate.John 3.20. He that doeth evil hateth the light.
5. Another let is Ignorance.Rom. 3.11. There is none that underſtandeth, none that ſe…keth after God. Mark; they did not ſeek in what caſe they ſtood before God becauſe they did not underſtand.
6. Another let is Spirituall ſloth and ſluggiſhneſſe of heart. Men cannot endure to take pains with their own hearts till they have made out a true judgement in what caſe they are; They begin and quickly give over; and ſo for want of diligence and pains-taking make nothing ſure.
The laſt uſe is for exhortation;Ʋſe 4. Of Exhortation. That all men would beſtirre themſelves and ſet in earneſt upon this enquirie, That we may every one know in what ſtate we ſtand.
1. Conſider, this is an enquiry about our ſouls. We enquire about our outward man, about the eſtate of our bodyes, and vvorldly affairs, &c. oh, let us not neglect this main enquiry, Am I in Christ, yea or no? Am I a new creature, yea or no? Doth my ſoul live to God or no?
2. Conſider, this is a queſtion about our everlaſting eſtate. We can never have comfort untill we have put this out of queſtion: and therefore this is a queſtion which all queſtions muſt give way unto. If ye be not in Chriſt, ye had need lay aſide all and look about it onelyonly. Hovv can men eat, drink, ſleep, &c. ſith the wrath of God abideth upon all unbelievers? Methinks our ſouls ſhould take no content, do nothing elſe but faint after Chriſt, untill we know our intereſt in him. I ſay again, This is the grand enquiry, that buſineſſe which all buſineſſes muſt give place unto. Oh, the ſloth of our ſouls! Let us in time awake and rouſe them up, and never reſt untill we know our own eſtate to be good before God, that ſo our hearts may have comfort, and that with God.