Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	father_n	king_n	servant_n	3,226	4	6.7708	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00643	The souls looking-glasse lively representing its estate before God: with a treatise of conscience; wherein the definitions and distinctions thereof are unfolded, and severall cases resolved: by that reverend and faithfull minister of the Word, William Fenner, B.D. sometimes fellow of Pembroke-hall in Cambridge, and late parson of Rochford in Essex.	Fenner, William, 1600-1640.; Calamy, Edmund, 1600-1666.	1640 (1640)	STC 10779; ESTC S101939	116,565	318

of this faithfull servant of God by making this book a means to bring thy soul to those heavenly joyes which are at Gods right hand for evermore which are joyes unspeakable and glorious so great that * Tanta est dulcedo coelestis gaudii ut si una guttula difflueret in infernum totam amaritudinem inferni absorberet as S. Augustine saith If one drop of the joyes of heaven should fall into hell it would swallow up all the bitternesse of Hell And that God would make you heirs of this joy is the prayer of your soul-friend Edm. C. An Enquiry after a mans estate before God Coloss 4.8 WHat a mans estate before God is pag. 1 Ministers are to enquire after the estate of their people pag. 4 Every man is either in an estate of grace or sinne pag. 11 This estate may be known pag. 16 Why every man ought to enquire after his own estate pag. 20 Means whereby a man may come to know what estate he is in pag. 23 Impediments which hinder this knowledge pag. 27 Motives to be diligent in this enquirie pag. 29 2. A treatise of Conscience Rom. 2.15 WHat conscience is pag. 31 I. Proposition There is in every man a conscience pag. 33 Why the Lord did plant a conscience in every man pag. 36 II. Proposition The light that conscience acts by is knowledge 1. of Gods law 2. of our selves pag. 41 The great necessity of knowledge pag. 43 III. Proposition The office of conscience is to bear witnesse accusing or excusing pag. 49 1. Foure properties of this witnesse-bearing It is 1. Supreme pag. 51 2. Impartiall pag. 52 3. Faithfull pag. 53 4. Privie pag. 55 2. The parts of this witnesse-bearing I. It s single witnessing 1. What we have done pag. 57 2. What we intend to do pag. 58 3. What is the bent of our hearts ibid. II. It s judiciall bearing witnesse pag. 64 1. About things to be done or omitted Where are considered 1. It s Office 1. To judge pag. 68 2. To counsel pag. 69 2. Its Adjuncts It is either 1. Illightned pag. 76 2. Erroneous pag. 78 3. Doubting pag. 85 4. Scrupulous pag. 88 5. Faithfull pag. 95. or 6. Vnfaithfull pag. 104 2. About things alreadie done or omitted and here also 1. It s Office is 1. To approve pag. 116 2. To absolve pag. 117 3. To mislike pag. 119 4. To condemne pag. 121 2. Its Affections It is either 1. Tender pag. 125 2. Sleepie pag. 126 3. Benumbed pag. 127. or 4. Seared pag. 128 From all these proceed two other Adjuncts I. A quiet conscience concerning which is considered 1. What it is pag. 132 2. How that in the godly differeth from that in the wicked pag. 137 3. How to know whether we have it or no pag. 152 Where is handled Whether a child of God may fear death and how farre pag. 159 Whether a wicked man may be desirous to die and in what cases pag. 164 The great benefit of peace of conscience pag. 167 II. An unquiet conscience What it is and the causes of it pag. 173 The degrees of it pag. 178 The difference of it in the godly and in the wicked pag. 184 How a man may keep peace of conscience pag. 200 How it dependeth upon obedience pag. 205 What manner of obedience that is which peace of conscience dependeth upon pag. 211 What a man must do to be freed from a burdened and troubled conscience pag. 215 As conscience beareth witnesse of our actions so of our persons pag. 222 It can and doth inform every man what estate he is in pag. 223 How it doth this pag. 229 When it doth this pag. 232 Why many neverthelesse are deluded about their estate pag. 239 What a good conscience soundly renewed is pag. 247 What a weak and infirm good conscience is pag. 256 IV. Proposition The bond of conscience is the law of God pag. 267 1. The Primarie and supreme is Gods word pag. 270 Gods law bindeth the consciences of the regenerate pag. 281 2. The Secondarie and relative others or ourselves pag. 296 1. Others may bind our consciences as Magistrates Superiours and how farre pag. 297 2. We may bind our own consciences by lawfull vows and promises pag. 314 What vows are unlawfull and not binding pag. 315 Of the vow made to God in baptisme how great it is and how much to be regarded pag. 318 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 spirituall life and salvation and the ●terminer of mens everlasting condi●ons either in heaven or hell So that ●en we question about a mans estate 〈◊〉 question Whether he be in Christ 〈◊〉 not Whether he have true grace 〈◊〉 or no Whether he be one of Gods ●ldren or no or whether he be yet 〈◊〉 better then a reprobate There be three things to be considered in this definition of every man estate First it is a relation unto God not as a man is in himself it may b● rich it may be poore in the world bu● I speak here as he is in relation toward God Whether he be rich toward God yea or no. I do not speak as man is in regard of others it may b● he is a father or a sonne a master o● a servant a king or a subject but i● relation to God Whether Gods servant or no Rom. 16.10 Gods child or no. Salu● Apelles saith Paul and he telleth us i● what estate Apelles was in before Go● namely in an estate of approbatio● approved in Christ And the same Apostle speaketh on the contrary of th● unconverted Gentiles that they wer● strangers from the life of God Ephes 4 18. Ephes 4.18 Secondly As it is a relation unt● God so it is a standing relation Tha● wherein he standeth towards God tha● is a mans estate before God There a difference between one that doth 〈◊〉 and one that is in the state of sin 〈◊〉 child of God may sinne but he is n●● in a state of sinne you cannot call hi● 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 ●hings 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 Gen. 13.13 They were sinners before God that is they were in a bad estate a state of sinne It is said of Zachary and Elisabeth Luke 1.6 They were both right●●●s before God that is they were both in a very good state Observ Ministers are to enquire after the estate of their people All Christians believe that there is a God It behoveth every one 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 Reasons 1 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 Reasons 2 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 ●●hort and call upon our people to heare and to 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 reaching them if they had not been in a good estate therefore he sent to know Reasons 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 bowels 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 Reasons 4 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 onely 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 and holy communication Thus knowing their estate onely 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 Vses The use of this is threefold 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 busie-bodinesse in other mens affairs it is not a spirit of meddling No a minister 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 Now a minister is a physician to mens souls Jer. 8.12 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 ●ll and Can there be nothing done but the minister must heare of it These are ve●y evil speeches The minister doeth but his duty when he is inquisitive The second use may be for reproof 2. Reproof If it be the duty of a minister to enquire of mens estates before God then those people are too blame that wil not make known their estates What is the rea●on that so many men abide in a rotten state but because they are loth to o●en truly and fully what they are to Gods ministers Nay many are like ●hem in the prophet who say to the seers Isai 30.10 ●ee not They would not have Gods ministers see what they do nor see ●hat they are I confesse there be ●ome that will open something about ●heir

They have healed the hurt of the daughter of my people slightly saying Peace peace Jer. 8.11 when there is no peace And so they do more hurt then good Like a chirurgion that skinneth the wound before he giveth searching salves to kill the matter of it afterwards it breaketh out worse and it is a hundred to one but it will cost the patient his life So it is with many men A man cannot rore a little for his sinnes I have been a sinner and what shall I do I have been a beast c. But O say they believe man Christ died for thee and the promise is to thee and God will pardon thee Thus they heal him slightly with Peace peace and it may be there is no peace to him yet he had need to be searched more deeply they skinne the wound and it is a thousand to one but it loseth the mans soul by giving a cordiall where a corrosive was necessarie And therefore great reason that this question should be answered If a man have a burdened troubled conscience what must such a man do to be freed from it I answer 1. Let him take heed that he meddle not too much with the secret will of God what his decree and purpose is from eternitie As soon as an arrow is shot into the conscience the conscience cometh to be humbled commonly the heart layeth about it And how if God have reprobated me and what if he have appointed me to wrath how then Beloved ye must take heed of this If your hearts fasten upon reprobation that will marre all that will quite discourage a poore soul from going to God 2. Understand the word right Do not think that because God hath not in particular named thee therefore he hath excluded thee Gods promises are made in generall to all that believe and they are to be applyed in particular to all them that believe why then shouldst thou exclude thy self when God doth not exclude thee Wouldst thou have Christ Christ to justifie thee Christ to sanctifie thee Christ to rule thee Wouldst thou be under Christs regiment and live at his will Come and welcome no soul is excepted Whosoever will Rev. 22.17 let him take of the water of life freely Ye see there is a Quicunque vult Whosoever will Indeed if thou hast not a will to be in Christ but thou wilt do thus and thus and thou wilt have thy will and this lust and that friend and such a course and Tush this is too strict nay if you be there thou art not for Christ I have nothing for thee but hell and damnation But if thou wouldst have Christ indeed and be in Christ indeed thy heart in Christ thy will in Christ thy whole self in Christ then arise he calleth thee Thus understand the word right the gospel doth not exclude thee whosoever thou art 3. Thou must not for fear of shame or losse c. keep from restitution wheresoever thou hast done wrong or satisfaction wheresoever thou hast cozened or reformation wheresoever thou art accustomed to any evil or the doing any thing that may procure ease and quiet to thy conscience It may be one is troubled in conscience for his wronging his neighbour in twentie pounds and if he would make restitution he might have sound peace but he will not no he daubeth up his conscience some other way Another it may be suffereth disorders in his familie and foul abuses which if he would redresse he might have peace but he will not Another if he would down with his pride another if he would be acquainted with Gods servants or if he would take any pains in good duties be more diligent for the work of repentance c. but these things will not be done Men plaister up their consciences I know not how some other way and so go to hell for not taking the right way But if any of you be troubled in conscience keep back nothing hold back nothing that may make for your true peace and quiet 4. Thou must wait on God Cast thy self at his feet humbly desire him to give thee the true peace of conscience But wait Gods leisure knowing thou hast deserved to be utterly deprived of it and thus doing thou shalt find it to thy great comfort at last Isai 30.18 Blessed are all they that wait for him that is when the Lord will be mercifull He will do it with judgement he will do it when it may do thee the most good when it may bring himself most glorie therefore it is fit thou shouldst wait for his time of comforting Now because many do misconstrue this waiting Gods leisure As for example one is dead to all good duties O saith he I wait the Lords leisure till he quicken me My heart is much hardned saith another but I wait the Lords leisure till he be pleased to soften it Thus men are lazie in the mean while and yet they think they wait the Lords leisure O beloved this is not the waiting the Lord meaneth this will not stay conscience conscience is guiltie for all this waiting therefore I beseech you consider what waiting I mean 1. Wait upon the Lord and keep his way thou dost not wait else unlesse thou keep praying and striving and meditating and enquiring and watching thine own heart lest it should slip aside 2. Thou must wait as a servant waiteth upon his master If his master calleth he cometh if he sendeth he goeth if he beckeneth he taketh notice Psal 123.2 So thou must wait As servants wait upon their masters so our eyes wait upon the Lord till he have mercie upon us Be obedient in the mean time go when he sendeth come when he calleth observe when he beckeneth be diligent to be doing his pleasure 3. Thou must wait onely upon God not upon thy lusts too and upon other things too but thou must wait onely upon God My soul wait thou onely upon God saith David Psal 62. ●5 If thou wait upon any thing else this is not to wait upon God One waiteth a time to be revenged another waiteth a time to satisfie this or that lust this is not to wait upon God at all 4. Take heed of healing thy self and comforting thy self or daubing up thy conscience thy self If thou dost so thou dost not wait upon God to do it If thou dost it thy self and snatchest at comfort thy self before he do give it then thou dost not wait till he give it Suppose a man hath done thee an injurie the Lord he will right thee if thou wilt wait but if thou go and recompense evil for evil and right thy self thou dost not wait upon God as Solomon adviseth Prov. 20.22 Say not thou I will recompense evil but wait on the Lord and he will save thee Mark thou must not save thy self thine own credit c. by revenging but wait on God for all So here if thy conscience be troubled thou must wait

convinced thee of thy sinnes and made thy conscience say I am a sinner and am guiltie before God I tell thee then Thy conscience is bound and all the world cannot loose it But hast thou been humbled and emptied of thy self and doth the word pronounce pardon of thy sinnes in Christs name that thy conscience can say The Lord speaketh peace to my soul I tell thee Thou art loosed and nor hell nor devil nor sinne nor flesh nor any thing can bind thee Ye may see the power of Gods word in that speech of our Saviour Whatsoever ye shall bind on earth shall be bound in heaven Matth. 18.18 That is My word which ye preach is of that nature that if that loose your conscience it is loosed indeed and nothing can bind it if that do bind it it is bound soundly indeed and nothing can loose it O this is a terrour to the wicked Doth the word of God say Prov. 29.1 He that hardneth his neck being often rebuked shall suddenly be destroyed and cannot be cured O fear and tremble ye that harden your necks against the reproofs of the Almightie his word bindeth over your consciences to Christs barre Doth the word say Whoremongers and adulterers God will judge If thou beest such an one thy conscience is bound with this word and it will apply it to the soul before the tribunal-seat of Christ Doth the word crie out against any of thy courses thy conscience is bound as with chains and it is not all thy vain hopes and excuses can loose thee Again this is comfort to the godly Gods word is the supreme binder of conscience O ye blessed of the Lord the word of God tieth such a fast knot to your comforts that all hell cannot open it with their teeth The word of the Lord Jesus is with your who hath the key of David that openeth and no man shutteth and shutteth and no man openeth Yea but sayest thou My sinnes are against me What then mark what the word saith We have an Advocate with the Father Thy conscience is bound to believe that Yea but I have a very naughtie heart and I cannot tell what to do with it Mark what the word saith Believe in the Lord Jesus and thou shalt be saved This bindeth thy conscience But I offend dayly Mark still what the word saith Christ bringeth in everlasting righteousnesse Dan. 9.24 If thou beest unworthy to day there is righteousnesse for thee to day if unworthy to morrow there is righteousnesse for thee to morrow if unworthy for ever there is righteousnesse for thee for ever This is Gods word and thy portion this bindeth thy conscience to lay hold on it But I have abundantly sinned What saith Christs word I will abundantly pardon O what comfort is this to every poore soul which the Lord Jesus hath humbled His word is the supreme binder of conscience above the law above justice above threatnings above all the world besides His promising word is the supreme binder of thy conscience if thou beest one of Christs And therefore fear not onely believe and be thankfull and give glory to God This is the childrens bread no stranger can intermeddle with it The secondary bond of conscience YE have heard that the bonds of conscience are of two sorts First there is a supreme bond of conscience and that is Gods word of which I have already spoken Secondly there is a relative bond of conscience which bindeth conscience indeed but it is onely in relation to Gods word because Gods word putteth authority upon it And this latter is also of two sorts 1. Others may bind conscience 2. We our selves may bind our own consciences I. Others may bind our consciences I. Others may bind our consciences namely when they have authority conferred upon them from God so their laws and commands receive vigour and force from Gods laws Thus the laws and commands of Magistrates bind the conscience of People of Parents bind the conscience of Children of Masters bind the conscience of Servants For though they do not bind conscience as they are the commandments of men yet having Gods seal and authority upon them they do I will set down some conclusions whereby ye may know how farre the laws and commandments of others bind or not bind conscience 1. Conclusion 1. Magistrates have power to command us Let every soul be subject to the higher powers for there is no power but of God and the powers that be are ordained of God Rom. 13.1 That chapter doth most clearly prove this conclusion unto us Out of the first part of the chapter we learn 1. That Magistrates have power and authority to make laws and to establish orders among men and therefore they are called powers 2. We learn that these laws of Magistrates receive strength and force from the law of God For the powers that be are ordained of God saith the text 3. Those laws made by the Magistrate and confirmed by God have power to bind conscience vers 5. Wherefore we must be subject not onely because of wrath but also for conscience sake And the violating of them is sinne When their authority is confirmed by God we cannot resist them but we resist the ordinance of God saith the Apostle nay we may pull condemnation upon us if we do They that resist shall receive to themselves condemnation vers 2. So that this first conclusion telleth us what laws of men are to be obeyed viz. 1. Such as do virtually flow from Gods word though not expressely commanded in it 2. Such as are good and wholesome and profitable for the common-wealth These though they are not particularly commanded in Gods word yet are they by virtue of it injoyned and therefore to neglect them and be disobedient unto them is to neglect and be disobedient to God Again so farre onely are they to be obeyed so farre onely I say as they virtually do flow from Gods word for so farre onely they receive force from Gods law This is the first conclusion 2. Conclusion 2. The commandments of Magistrates and those that are in authoritie lose their power of binding the conscience in foure cases 1. When they command that which though in it self it be not simply and absolutely sinfull and unlawfull yet it doth put us upon a necessity of sinning As for example If a Magistrate command single life to all Ministers this thing is not in it self simply unlawfull for it is lawfull to marry and it is lawfull not to marry yet this commandment is unlawfull because it would put Ministers upon a necessity of sinning The reason is because all have not this power And therefore such a commandment as this would not bind conscience For the conscience cannot be bound to impurity or an apparent danger of impurity and therefore though the thing be not simply unlawfull yet the commandment is simply unlawfull and doth not bind conscience The Apostle maketh such a commandment to