A Brief Sum of Divinity

TO THE CHRISTIAN READER.

T HE creation of our first Parents in the image of GOD, was blest with four excellencies. 1. Reasonable and immortal souls or spirits, called the life of men. 2. Divine knowledge true wisdom, and holiness adorning their souls, wherein especially they resembled their Creator. 3. Bodies endued with beauty, strength, and immortality, answerable to their souls. 4. Dominion over the creatures When created holiness without teinture or sinful blemish shined in them, they conversed familiarly with the God of glorious majesty, their corporal nakedness (not having transgressed) caused not their confusion of face, the perfection of all parts added thereunto a glorious seemliness and decency. God in them found absolute contentment , they in God enjoyed a full fruition and assurance of the favorable blissful presence Adams sanctity by creation, his own innocence and integrity before his prevarication, gave him to name the son of God. This son-ship was accompanied with power dispositive, and ability preparative, with skill and will, and strength of grace to do that which was pleasing to Almighty God. The natural sons of mortal men, having (by original corruption, traduced from the loins of Adam ) l • st this liberty unto that which is good, and contracted to themselves an aptness and proclivity unto all manner of evils, they can be but, as our Savior saith , workers of iniquity. They cannot think a good thought, (for that is gratia infusa ;) nor speak a good word, (for that is gratia effusa ;) nor do a good work (for that is gratia diffusa. )

We that are Saints by calling, and the sons and daughters of a heavenly Father by spiritual regeneration, are by our natural birth abominably defiled with the blood of original corruption. Our Fathers were Amorites, our Mothers Hittites. In this state there is none that doth good, no not one. In many things (saith S. James ) we offend all: nay, in all things we sin all, coming short of the glory of God, that is, of that righteousness and holiness which leadeth unto glory. And albeit no man can justify his own integrity, saying, Mine heart is clean, and my righteousness c • mpleat and perfect, yet a renewed justified child of grace, from whom the Lord hath taken away the blinded mind, misleading the understanding ; that pravity of nature, which benumbed or abused the conscience ; enthralled and hardened the will; disturbed, and disordered the affections , and having rectified and renewed those corporal senses, which were treacherous Porters to let in sin unto the soul, or forward instruments to execute it This New-borne Christian, who hath not only the restraining, but renewing spirit, he may in a qualified sense be said not to commit sin. For,

• 1 His sins committed are not imputed, because in Christ he is justified.
• 2 Comparatively he is no sinner but a Saint, his errors and irregularities not resembling for nature and degree others foul enormities.
• 3 The New borne Christian seldom sinneth purposely, never plenary, with full and pleasing consent; neither totally and finally unto the end, because his seed remaineth in him.

How far God's general providence in the effectual restraining power of the spirit, worketh in them to preserve them from sin, and of what force the grace of regeneration is unto them, to keep them unspotted of the world, and prepare them for growth unto full holiness, thou hast (courteous Reader) herein described & discovered unto thee.

Make use of this Model of Divine instructions, apply the meditations thereof to thine own heart and conscience, then God's grace prevailing in thee shalt thou not be indulgent to thy sinful corruptions, as others unrenewed; but intercept the course, and stop the floodgates of sinful concupiscence, from making an inundation to overspread thy soul: then shalt thou not favor sin, foster, or harbor it within thine heart, but detesting, resist it courageously: being at any time through thine own infirmities, and Satan's temptations, drawn to commit sin, thou shalt do it unwillingly▪ grieve for it heartily, weep with Peter bitterly, endeavoring constantly for the time to come, to hold fast thine innocence, to preserve thine integrity, and in all things to approve thyself unto thy heavenly Father, by a gracious antipathy and contrariety unto sin, by holiness of affection, and pliableness of imitation, so from thy religious conversation shalt thou reap the blessings of this life, health, wealth, peace, and prosperity; grace, joy, godly contentment, the assurance of thy sins remission, and souls salvation: howsoever, in the life to come thou shalt be sure to receive thy reward, having purged thyself as God is pure, and beheld God's face in righteousness, in the resurrection when thou awakest, thou shalt be satisfied with his image, and by beholding of it, shalt be changed into the same from glory to glory. Farewell.

An Examination of a man's estate before God.

T HE estate of a man before God is the relation that he standeth in unto God, as God is the free fountain of all spiritual life and salvation, and the determiner of men's everlasting conditions, either in heaven or hell: So that when we question about a man's estate, we question, Whether he be in Christ or not; Whether he have true grace, yea or no; Whether he be one of God's 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 man's estate. First, it is a relation unto God ; not as a man is in himself, it may be rich, it may be poor 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 in regard of others; it may be he is a father or a son, a master or a servant, a king or a subject: but in relation to God, Whether God's servant or no, God's child or no. Salute Apelles, saith Paul; 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. Secondly, As it is a relation unto God, so it is a standing relation: That wherein he standeth towards God, that is a man's estate before God. There is a difference between one that doth sin and one that is in the state of sin: A child of God may sin, but he is not in a state of sin: you cannot call him a wicked man. So also there is difference between one that doth some good actions and one that is in a good estate: A carnal 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 spiritual life and salvation. It is not every standing relation towards God: For a man may be considered in relation to God as a Creator, 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 spiritual life and salvation (He is free, he may choose whether he will give it or no.) Now this is a man's estate, the relation he standeth in unto God, Whether the Lord hath given him his saving grace, yea or no; spiritual life in Christ Jesus, yea or no; title to heaven and salvation, yea or no? This is the meaning when we speak of a man's estate. It is said of Sodom, They were sinners before God: that is, they were in a bad estate, a state of sin. It is said of Zacharias and Elizabeth, They were both righteous before God ; that is, they were both in a very good state.

All Christians believe that there is a God: It behooveth everyone now to consider in what estate he standeth to this 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 stock. If we do not labor to know your estates, we can never look well to your souls. Consider that place in the Proverbs, 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 God's laborers; and we must know in what estate our work standeth: else we may labor and labor and all in vain; we may preach and exhort and call upon our people to hear and to believe and obey, and all this may still be in vain, if we do not inquire in what estate they are. This is the reason why Paul could not forbear sending and enquiring how it stood with the Thessalonians, 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 labor 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.

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 bowels yearned upon the Philippians, Oh my poor 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 sin and to apostatize? How if they be troubled of conscience? He could never be at quiet till he knew their estate: I trust in the Lord Jesus, saith he, to send Timothy 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 Collossians, knowing only their estate in the general, delivereth abundance of general precepts and exhortations unto them: he describeth unto them the mystery of Christ, admonisheth them to continue steadfast 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 mortify 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, watchfulness, thanksgiving, to walk wisely towards them that are without, to be careful of godly and holy communication: Thus knowing their estate only for the general he teacheth them in general, and therefore now he concludeth, as if he should say, I speak somewhat generally because I do not know your estates in particular; and therefore I send to you Tychicus, a faithful 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 inquire 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.

First, for instruction. Hence we may see that a minister doeth but his duty when he inquireth into men's estates how they stand before God: It is not prying into other men's matters; it is not busy-bodinesse in other men's affairs; it is not a spirit of meddling: No, a minister doth but his duty when he doeth it. How can a Physician apply true and proper physic unless he inquire into the state of men's bodies? Now a minister is a physician to men's souls; and therefore he is to inquire of the state of men's 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 hear of it ? These are very evil speeches. The minister doth but his duty when he is inquisitive.

The second use may be for reproof. If it be the duty of a minister to inquire of men's 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 ro • ten estate, but because they are loath to open truly and fully what they are to God's minister? Nay many are like them in the prophet Who say to the Seers, See not. They would not have God • ministers see what they do, nor see what they are. I confess there be some that will open something about their estates, but will not all they know by themselves: They keep in the main; like some foolish clients who misinform their Counsel, making the • r case better then indeed it is, and so their cause mis-carrieth: 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 myself; I will 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 God's mercy came in a little space to the assurance of his own blessed estate and condition.

Thirdly, for exhortation. Let God's 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 likewise house-holders give everyone his portion. If you had but a cut finger, would not you be glad to have the right plaster? and if you had a burning fever, would you not desire the right remedy? How much more in curing the sickness of the soul.

Now from the text itself without any cutting up of the words, we may gather four propositions:

• 1. That there is an estate that every man is in, either an estate of grace, or an estate of sin.
• 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, That there is an estate that everyone is in, either of grace or sin; See this in Simon Magus: I perceive, saith S. Peter, thou art in the gall of bitterness 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. 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 choice 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 only into two ranks, either Elect or Reprobates.
• 2. Here in this life the world is divided only into two companies, either Godly or Ungodly.
• 3. At the day of judgment the Lord will divide the whole world only into two sorts, either Sheep or Goats.

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 attaineth to that saith which the Apostle calleth the faith of God's 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 attain 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 ungodliness is not always joined with perseverance. 2. Besides, God hath many reasons why he doth not reveal means reprobation unto them: They would then be outrageous in evil, desperate in wickedness: there could be no order or government in human life: Besides that, the form of Christ's administration of his kingdom 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 labor 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 everyone as one that may be won to the faith for anything they know; Christ will not tell the reprobates themselves that they are reprobates, that everyone of them may come • o the use of the means; How do: they know but they may find grace? Yea, and the Lord doth seriously ca • l them; and it is their fault if they obey not. It is God's infinite mercy, that election, which is such a comfortable point, m • y be revealed to God's children, and that reprobation, which is so intolerable and bitter, is not revealed to the reprobate. Nevertheless let me add That some particular men have known their own reprobation, as Cain and Judas, &c. And there be shrewd signs of it: (I do not speak it as though I meant to persuade any man that he is one, but only that he may take heed of them.

1. Malicing the known truth is a very shrewd sign: As, when men know that godliness is pleasing to God, and yet they hate a man for it; when men know the minister is commanded to rebuke sin, and yet they will spite him for so doing: this is a very shrewd sign • : Paul persecuted the truth; but yet, saith he, I obtained 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 ways which God hath commanded, I beseech you, take heed lest ye sin unpardonably.

2. Absolute apostasy is a shrewd sign 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 showeth, Heb. 6.6.

3. Final impenitency. This is an infallible sign of reprobation, when a man liveth in sin, dieth in sin, and goeth away without repentance. Luk. 13.3. Except ye repent ye shall 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: 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.

1. Because the word of God showeth a man this: As for example, He that committeth sin is of the Devil. Mark; the Apostle telleth us what estate that man is in that liveth in sin, in a very bad estate. So on the contrary; He that hath his 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 estate 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 kingdom of heaven. So that if a man will but search the word, and believe that God doth say true, he may know his estate.

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 witness that they are in a very good and gracious estate. I and my people are wicked, saith Pharaoh. His conscience did accuse him of being in a bad estate. I am holy, saith David; I am thy servant. His conscience told him he was in the state of grace. So that ye need not go far to know what estate you are in: there is that in your bosom that can decide the matter.

3. Men cannot desire nor fly from an unknown estate: But men are commanded to fly from a bad estate, and seek out a good one: Therefore they may know the one and the other. O generation of vipers, who hath warned you to sly 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 est, 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 borne in a very bad estate. We all know it well; but oh that we would consider it! 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 & die in it. And I speak not this of heathen only; 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. So in the Church of Corinth, not many wise, 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 miss of it and perish. See Luke 13 24 Strive to enter in at the straight gate: Mark; it's a strait gate, and letteth but few in: for many shall seek to enter in & shall not be able. Here and there a few even where the constant ministry is.

3. Consider that it is a marvelous hard • hing to pass from state unto state, from a bad to a good estate. There is a very vast gull between the state of sin and the state of grace, and it is marvelous hard to pass it. These things premised, the uses follow.

1. This point may be many ways useful. First, for instruction. If God hath made it possible unto us to find out what estate everyone of us is in, then sure he would have us go about it and inquire after it. God might have left us to perish in our natural blindness, never to have known in what case we had been until we were past recovery. First, we are all wanderers from God and from the ways of peace; and therefore God might justly have suffered us forever to have wandered, 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 days blindfold to hell. Thus the Lord dealt with the Scribes and Pharisees; Let them alone, saith he, they be blind leaders of the blind: and if the blind lead the blend 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. Since God hath made it possible for us to know, it is our duty to inquire after it: And that yet further for these reasons:

• 1. First, because the Lord commanded it: Examin your own selves whether ye be in the faith prove yourselves: 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-trial: And consider how he presseth it upon us: 1. Do ye not know what an estate you are in? Then examine and inquire. 2. Do ye think ye are in a good estate? Look ye prove it, & be sure ye be not in an error. 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 inquire 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: Being justified by faith we have peace with God through our Lord Jesus Christ. First the Apostle showeth 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 we in till our consciences have peace! And this they cannot have until we are fully acquainted in what case we stand before God: Acquaint thyself with God, and be at peace.
• 3. Thirdly, we can neither be fit for any duty of God's worship as long as we know not what estate we are in: We can never be fit for any holy duty, to hear, pray, receive the sacrament: Let a man examine himself, and so let him eat, &c. First he must examine in what estate he is before he can be fit for that high service. So for repentance: Let us search and try our ways, and turn again to the Lord : first find ourselves in an ill estate, and then return. So for joy; It is a duty to rejoice in the Lord: but we are never fit for rejoicing till we have proved what estate we are in: Let every man prove his own work; so shall he have rejoicing. We can never be fit for any duty until we know in what estate we 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 way, and he that is in the state of salvation must pray another way: the one, that he may be converted and brought home to God; the other, that he may be strengthened and increased in grace. And so for the duty of hearing, &c.

The second use is for direction; to let us understand by what means we may know what estate we are in, there be 4 means to know this

• 1. By our outward and inward actions. I do not say, by our outward actions: For a man may be in the estate of hypocrisy, and yet his outward actions may be good. Neither do I say by our inward actions alone: F • r 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 Savior setteth it out by a tree; every good tree bringeth forth good fruit: but a corrupt tree bringeth forth corrupt fruit. So if the heart bringeth forth the fruit of righteousness, joy in good things, patience, meekness, gentleness, love, obedience, godly conversation, &c. These evidence a good estate: but if the heart bringeth forth deadness, earthliness, impatience, evil conversation, &c. these are corrupt fruits and signs of a very bad estate.
• 2. Ye may know what estates ye are in by your inclinations and dispositions, from whence these actions proceed. Are your hearts inclined heavenward and Godward, as David's? Are ye bent to holiness and self-denial, &c. as a bow is bent to shoot the arrow? This is a sign 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 it. It may be ye do some good duties, make some fair offers of seeking God▪ but are your hearts set on it? or are they set on the world and inclined earthward? The inclinations of every creature in the world do ever show what the creature is, How do we know that a stone is heavy? Because it inclineth downward. How do we know that a man is choleric? Because he is inclined unto wrath. So a man's estate may be known by his constant inclination either to good or evil.
• 3. One may know what estate he is in by reflexive act which is proper only to man. There is an act in man's soul (we call it a reflex act) which no creature hath but only man, whereby he can perceive what himself is and doeth. When a man thinketh or speaketh, he can reflect upon himself and perceive what he thinketh or speaketh: when he prayeth, he can reflect upon his own heart, and perceive how it carrieth itself all along in his prayers. I say no creature in the world hath in it this reflexive act but only man. The fire burneth, but it cannot reflect upon its own 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 what it doeth when it seeth. But every man hath this reflexive act in him, whereby he is privy to what himself thinketh, doeth, is. None knoweth the things of a man save the spirit of a man that is in him. This is the reason why some know not what estate they are in, because they choke their own spirit, and hoodwink their consciences. Thine own heart knoweth how it is with thee, and would faithfully tell thee if thou wouldst inquire of it and hearken unto it. Search with God's candle, and thou mayest easily find what is in thee. The spirit of a man is the candle of the Lord, searching all the inward parts of the belly.
• 4. Ye may know what estate ye are in by a certain kind of feeling. As there is a kind of bodily feeling whereby every man knoweth the estate of his body whether he be sick or in health, so there is a spiritual feeling. The two Disciples did feel their hearts burn: Paul did feel a great combat in him between the flesh and the spirit: So if men be covetous and worldly, they may feel it. Yet indeed some men be past feeling, Their case is the worse because they cannot feel how bad it is: But for the most, they may easily feel what their estate is.

The third use is, to show you the impediments that hinder this knowledge. If you would attain to know what estate you are in, then remove the impediments; which are

1. Vain thoughts. Men who are in a state of sin and wrath, yet have many vain thoughts lodging within them keeping them from knowing it: God is merciful ; 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 hoodwink their eyes that they cannot see their estate, nor resolve that it is so dangerous as indeed it is. O Jerusalem, wash thy heart from wickedness: how long shall these vain thoughts lodge within thee ? They were in a very bad estate; & yet they had such vain thoughts that they could not see it.

2. Presumption is another impediment. Men pray, and hear, and do other good duties, and so take all to be well without serious examining. This was the case of the Laodicean people They thought they had that in them which they had not, and that their estate was good, when it was nothing so.

Another let is the Cares of this life: Whereby the heart is so occupied that it doth not find to search its own estate. Therefore our Savior 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 stir, and maketh him afraid to go on to look soundly into his estate. He that doeth evil hateth the light

5. Another let is Ignorance. There is none that understandeth, none that seeketh after God. Mark; they did not seek in what case they stood before God because they did not understand.

6. Another let is Spiritual sloth and sluggishness of heart. Men cannot endure to take pains with their own hearts till they have made out a true judgment 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; That all men would bestir themselves and set in earnest upon this inquiry That we may everyone know in what state we stand.

1. Consider, this is an enquiry about our souls. We inquire about our outward man, about the estate of our bodies, and worldly affairs, &c. oh, let us not neglect this main inquiry, 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 until 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 only. How can men eat, drink, sleep, &c. since the wrath of God abideth upon all unbelievers? Me thinks our souls should take no content, do nothing else but faint after Christ, until we know our interest in him. I say again, This is the grand enquiry, that business 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 until we know our own estate to be good before God, that so our hearts may have comfort, and that with God,