Cases of Conscience Part 1, Table of contents

Cases of Conscience Part 1 · Table of contents

The Contents of the Booke.

I. The Grounds or preambles▪ foure.

1. Priuate confession .pag. 5.

2. The degrees of Goodnesse in things and actions. 6.

3. The Nature and Differences of Sinne. 9.

4. The Subiection and power of Conscience. 43.

II. The Questions of Conscience, touching Man simply considered in himselfe: three.

I. What man must doe that …e may come into Gods fauour and be saued? Answer is, by performance of foure Duties.

1. Humiliation before God. 50.

2. Faith in Christ. 55.

3. Repentance. 57.

4. Newe-Obedience. 59.

II. How a man may be in conscience assured of his owne saluation? 65. Answered by 5. te…s of Scripture.

1. Rom. 8. 16. 65.

2. Psal. 15. 66.

3. The 1. epist. of Iohn. 68.

4. 2. Tim. 2. 19. 74.

5. 2. Pet. 1. 10. 75.

III. How a man beeing in Distresse of mind…, may be comforted & releeued? 76.

Here. Generally …o…ching all distresses is shewed,

1. What is Distresse of minde? …7.

2. The Originall and kinds of distresses. 77, 78.

3. The generall remedie of the… all. 79.

Specially, the Distresses are fiue.

I. The Distresse arising of the Diuine Tentation: with the examples, occasions effects, and Remedies. 95. &c.

II. The Distresses arising of outward Afflictions. 106.

These are three.

1. Deferring of deliuerance. 117.

2. Bodily and Temporall death. 126.

3. Satanicall molestation of persons and places of …bode. 140.

III. The Distresse of minde arising of the Tentation of Blasphemies: with the meanes, danger, and cure thereof. 148.

IV. The Distresse of minde arising from a mans owne sinnes, with the degrees and Remedie thereof. 158.

V. The Distresse of minde arising from a mans owne bodie: partly by Melancholie, partly by strange alterations in the bodie: with the degrees, effects, and Remedies. 173, &c.

FINIS.

p. 1Isaiah, 50. 4.

The Lord God hath giuen me a tongue of the learned, that I should knowe, to minister a word in due time, to him that is wearie.

IN that part of the Prophecie which goes before, the Holy Ghost setteth downe & foretelleth the Calling of the Gentiles, which was to begin at the death of Christ, and from thence to continue vntounto this day, and so consequently to the ende of the world. In the former verses of this Chapter, there is mention made of the rejection of p. 2the Iewes; I meane not a generall, but a particular rejection, namely then, when they were in affliction in the daies of Isaiah. Now in this, and so in all other prophecies of the like kind, which intreat of this point; Christ himselfe is brought in, speaking in his owne person; and the words of this Chapter from the beginning, to this present verse and the rest that follow, are the words of Christ the Mediatour.

In the verses going before, he disputes the case of their reiection, and the summe of the whole disputation is: that either he or they themselues were the causes thereof; but he was not the cause, and therefore they themselues by their sinnes. The reason, whereby he prooues that they themselues were the cause, is framed in this sort. You Iewes cannot bring any writing or bill of diuorce, to shew that I reiected you: therefore I appeale euen to your owne consciences, whether you hauehave not brought this iudgement vponupon your selues, by your iniquities. vers. 1. On the other side, the reason why God was not the cause is: because he for his part called them in great merciemercy and louelove: but when he called they would not obey. ver. 2.

Now in the ende of the second verse, is contained an answer to a secret reply, that some obstinate Iewe might make after this manner: God hath no… nowe the like power in sauing p. 3and deliuering vsus, as he hath had in former times: therefore we cannot hope or expect any deliuerance from him, and howe then shall we doe in the meane while? To this the Lord himselfe makes answere, ver. 2, 3, 4. that his hand is not shortned, not his power lessened in regard of greater workes, much lesse in respect of their deliuerance; and though the present affliction which they indured, was great and tedious, yet they were not to be ouermuch dismaied in themselues, but rather to be comforted: because God had giuen him the tongue of the learned, to minister a word in season to the wearie and distressed, and consequently, that he had power to ease & refresh that their wearines and affliction.

In this text then, there is set downe one principall dutie of Christs propheticall office, by allusion to the practises of the Prophets in the olde Testament, especially those which belonged to the schooles of Elias and Elizeus, who are here tearmed, the learned. And out of the words thereof, one speciall point of instruction may be gathered, namely, That there is a certaine knowledge or doctrine reuealed in the word of God, whereby the consciences of the weake may be rectified and pacified. I gather it thus. It was one speciall dutie of Christs propheticall office, to giuegive comfort to the consciences p. 4of those that were distressed, as the Prophet here recordeth. Now as Christ had this power to execute and performe such a dutie, so he hath committed the dispensation thereof to the Ministers of the Gospell. For we may not thinke that Christ in his owne person, ministred and spake words of comfort to the wearie, in the times of the Prophets, because he was not then exhibited in our nature; and yet he did then speake, but how? in the persons of the Prophets. So likewise, because Christ nowe in the new Testament, speaks not vntounto the afflicted in his owne proper person, it remaineth therefore, that he performes this great work in the Ministerie of Pastours and Teachers vponupon earth, to whome he hath giuen knowledge and other gifts to this ende and purpose. There must needs therefore be a certaine and infallible doctrine, propounded & taught in the Scriptures, whereby the consciences of men distressed, may be quieted and releeued. And this doctrine is not attained vntounto by extraordinarie reuelation, but must be drawne out of the written word of God.

The point therefore to be handled is, What this doctrine should be? It is not a matter easie and at hand, but full of labour and difficultie: yea very large, like vntounto the maine sea: I will onelyonly (as it were) walke by the bankes of it, and propound p. 5the heads of doctrine, that thereby I may at least occasion others, to consider and handle the same more at large.

That I may proceede in order; First, I am to lay downe certaine Grounds or Preambles, which may giuegive light & direction to the things that followe: and in the next place, I will propound and answer the maine & principall Questions of Conscience.

The Grounds or Preambles are especially foure. The first touching Confession. The second touching the degrees of Goodnesse in things and actions. The third touching the degrees of Sinne. The fourth and last concerning the Subiection and Power of conscience. Of these in order.

The first Ground is, That in the troubles of conscience, it is meete and conuenient, there should alwaies be vsed a priuate Confession. For Iames saith, Confesse your faults one to another, Iam. 5. 16.Jas 5:16and pray one for another, thereby signifying that Confession in this case, is to be vsed as a thing most requisite. For in all reason, the Physitian must first knowe the disease, before he can apply the remedie: and the griefe of the heart will not be discerned, vnlesse it be manifested by the confession of the partie diseased; and for this cause also in the griefe of conscience, the scruple, that is, the thing that troubleth the conscience p. 6must be knowne. Neuerthelesse in priuate confession, these caueats must be obserued. First, priuate confession must not be vrged, as a thing simply or absolutely necessarie, without which there can be no saluation. Againe, it is not fit that confession should be of all sinnes, but onelyonly of the scruple it selfe, that is, of that or those sinnes alone, which doe trouble and molest the conscience. Thirdly, though confession may be made to any kinde of man, (Confesse one to another, saith Iames,) yet is it especially to be made to the Prophets and Ministers of the Gospel. For they in likelyhood of all other men, in respect of their places and gifts, are the fittest and best able to instruct, correct, comfort, and enforme the weake and the wounded conscience. Lastly, the person to whome it is made, must be a man of trust and fidelitie, able & willing to keepe secret things that are reueiled, yea to bu…ie them (as it were) in the graue of obliuion, for LoueLove couereth amultitude of sinnes.

The next ground is touching the degrees of Goodnes in humane things and actions. Goodnesse in things is twofold; vncreated, and created. Vncreated is God himselfe, who neuer had beginning, and who is Goodnesse it selfe, because his nature is absolutely and perfectly good, and because he is the author and worker thereof in all things created. Created goodnes p. 7is that whereby the creature is made good; and it is nothing else, but the fruit of that goodnesse that is essentially in God. Now the degrees therof are these. There is a generall or naturall goodnesse in creatures, and a more speciall or morall goodnesse.

Generall goodnesse is that, whereby all creatures are accepted and approoued of God, by whome they were both created and ordained. Thus eueryevery creature is good, partly by creation, and partly by ordination. By creation it is, that the substance of each creature, as of the Sunne, the Moone, the Earth, Water, Meate, Drinke, &c. is good, hauing the beeing thereof frō God. Hence also the essentiall properties, quantities, qualities, motions, actions and inclinations of the creatures, in themselues considered, with all their euents, are good. By the same generall goodnesse also, euen the Deuill himself and his actions, as he is a substance, and as they are actions, hauing their beeing from God, are good. Things againe doe take vntounto them the condition of goodnesse, not onelyonly by creation, but also by Gods ordination, whereby they are directed and appointed, to some certen vses and endes. Thus the euil Conscience, Hel, & Death are good, because they are ordained of God, for the execution of his iustice, howsoeuer in themselues and to vsus they be euill.

p. 8Besides this generall and naturall goodnesse, there is also a speciall or morall goodnesse properly so called: and it is that, which is agreeable to the eternall and vnchangeable wisdome of God, reuealed in the morall lawe, wherein it is commaunded; and things as they are therein commanded to be done by God, are good morally. Nowe of actions morally good, there be two degrees; for they are either good in themselues alone, or good both in thēselues and in the doer. In themselues alone some things be morally good; for example, when a wicked man giues almes, it is a good worke onelyonly in it selfe, but not good in the doer, because it is not done in saith, and from a good conscience; and so are all the vertues of the Heathen, morally good in themselues, but they are not good in heathen mē: for in them they are but ooSplendida pecc….beautifull sinnes. The next degree of goodnesse is, whereby things and actions are both good in thēselues, and in the doer also. Of this sort were the praiers & almes of Cornelius good in themselues,Act. 1….Acts 1 & in him also, because he was a beleeuer.

Now opposite to things and actonis morally good or euill, are actions and things of a middle nature, commonly tearmed Indifferent, which in themselues beeing neither good nor euill may be done or not done without sinne; In themselues I say, for in their circumstances, p. 9they are and may be made either euill or good. And here we must remember, to put a difference betweene conueniencie, and inconuenience, which ariseth from the nature of indifferent things. Conueniencie is, when a thing or action is so fitted to the circumstances, and the circumstances fitted to it that thereby it becomes a thing Conuenient. On the otherside, Inconuenience is, when the thing or action is done in vnmeete circumstances, which bring some hurt or losse to the outward man, or stand not with decencie: and therefore doe make it to be Inconuenient. And by this that hath beene said, we may discerne, when an action is good, euill, indifferent, conuenient, or inconuenient.

The third Ground, is touching the degrees or differences of Sinne. And here we must first of all search, what is sinne properly, and what is properly a sinner. Sinne in his proper nature (as S. Iohn saith) is an anomie, that is, a want of1. Ioh. 3. 4.1 John 3:4 conformitie to the law of God. For the better vnderstanding whereof, we must know, that there were in Adam before his fall, three things not to be seuered one from the other: the Substance of his bodie and of his soule: the Faculties and powers of his bodie and soule: and the Image of God consisting in a straightnes, and conformitie of all the affections, and powers of man to Gods will. Nowe when Adam p. 10falls, and sinnes against God, what is his sinne? Not the want of the two former, (for they both remained,) but the very want, and absence of the third thing, namely, of conformitie to Gods will. I make it plaine by this resemblance; In a musicall instrument, there is to be considered, not onelyonly the instrument it selfe, and the sound of the instrument, but also the harmonie in the sound. Nowe the contrarie to harmonie, or the disorder in musicke, is none of the two former, but the third, namely the discord, which is the want or absence of harmonie, which we call disharmonie. In the same manner, the sinne of Adam, is not the absence either of the substance, or of the faculties of the soule and the bodie, but the want of the third thing before named, & that is, conformitie, or correspondencie to the will of God, in regard of obedience. But some may say: the want of conformitie in the powers of the soule, is not sinne properly: because in sinne, there must be not onelyonly an absence of goodnesse, but an habite or presence of euill. I answer, that this very want of conformitie, is not onelyonly the absence of goodnesse, but also the habite or presence of euill. For as this want enters in, and is receiued into mans nature, it is properly a want or absence of goodnesse: againe, after it is receiued into the nature of man, it continues and abides in the powers and faculties p. 11thereof, and so it caries the name of an habit.

It may be said againe, that lust and concupiscence, that is, Originall sinne, drawes the heart away from the seruice of God, and entises it to euill. Now to entise or drawe away, is an action, and this action cannot proceede of a meere priuation or want. Ans. We must consider sinne two waies: first ioyntly with the thing or subiect, in which it is; secondly by it selfe in his owne nature. If we consider it with his subiect, it is an euill inclination or action, but if we consider it in it owne nature, it is no inclination, or action, but a want. For example: in a murther we must consider two things: one is, the action of moouing the bodie, and of holding vp the weapon, &c. which is no sinne properly, if it be considered as an action: because eueryevery action comes from God, who is the first cause of all things and actions. Againe, in murther there is a second thing, namely the killing or slaying of the man, which is the disorder or aberration in the action, whereby it is disposed to a wrong vse and end; and thus the action is a sinne, namely in respect it wants conformitie to the will of God. The nature then of the sinne lies not in the action, but in the manner of doing the action: and sinne properly is nothing formally subsisting, or existing (for then God should be the p. 12author of it, in as much as he is the creatour and ordainer of eueryevery thing and action,) but it is an ataxie, or absence of goodnes and vprightnes, in the thing that subsisteth: therefore it is well andIn p…cc…to …ihil positivum. truly said in Schooles, In sinne there is nothing positiue: but it is a want of that which ought to be, or subsist, partly in the nature of man, and partly in the actions of nature. Thus we see what sinne is.

The second thing to be considered is, what is a Sinner properly? For the knowledge hereof, we must consider in eueryevery sinne foure things: first, the fault whereby God is offended: then,1. Cu…p…. the guilt which bindeth ouer the conscience2. Rea…s. vntounto punishment: thirdly, the punishment it selfe,3. P…. which is eternall death. Of these three, not the guilt or punishment, but the fault or offence, makes a man a sinner. But here is a further difficultie. Whē a man hath committed some offence, and the saide offence is done and past, it may be some twentie or thirtie yeares: yet the partie offending, doth not therefore cease to be a sinner. Now then I demaund, what is the very thing, for which he is named and rearmed still a sinner in the time present, the offence beeing past? The answer is, that eueryevery actuall sinne, beside the three former, must be considered with a fourth thing, to wit, a certaine staine, or blotte, which it imprints and leaues in the4. Macul…. p. 13offender as a fruite, and that is an inclination, or euill disposition of the heart, whereby it becomes apter or pronener to the offence done, or to any other sinne. For looke as the dropsie man, the more he drinks, the drier he is, and the more he still desires to drinke: euen so a sinner, the more he sinnes, the apter is he to sinne, and more desirous to keepe still a course in wickednesse. And as a man that lookes vponupon the Sunne, if he turne his face away, remaines turned vntill he turne himselfe againe: so he that turnes from God by any sinne, makes himselfe a sinner, and so remaines, vntill he turne himselfe againe by repentance. Thus Dauid was a sinner, not onelyonly in the very acte of his adulterie and murther: but euen when the acte was done and past, he remained still a murtherer and an adulterer; because a newe, or rather a renewed pronenesse to these, and all other sinnes, tooke place in his heart by his fall, and got strength, till he turned to God by repentance, vponupon the admonition of the Prophet. The thing then, whereby a sinner is tearmed a sinner, is the Fault together with the fruit thereof, namely, the blotte imprinted in the soule, so oft as men doe actually offend.

The vse of this doctrine touching sinne, p. 14is two fold. First, by it we learne and see what is Originall sinne, whereby an Infant in the first conception and birth is indeed a sinner. EueryEvery Infant must be considered as a part of Adam, proceeding of him and partaking of his nature: and thereby it is made a sinner, not onelyonly by imputation of Adams offence, but also by propagation of an aptnesse, & pronenesse vntounto eueryevery euil, receiued together with nature from Adam. And thus ought we to conceiue Originall sinne, not to be the corruption of nature alone, but Adams first offence imputed, with the fruit thereof the corruption of nature, which is an inclination vntounto eueryevery euill, deriued together with nature from our first parents. Secondly, by this we are taught, to take heed of all and eueryevery sinne, whether it be in thought, word, or deed: because the committing therof, though in respect of the act it passeth away in the doing, yet it breedeth and increaseth a wicked disposition in the heart, (as hath beene said) to the offence done, or any other sinne. Men deceiue thē selues, that thinke all the euill of sinne, to be only in the act of sinning & to go no further; wheras indeed eueryevery offence hath a certen blot going with it, that corrupteth the heart, and causeth man to delight and lie in his offence, which lying in sinne is a greater cause of damnation, then the very sinne it selfe. This therefore must admonish p. 15vsus, to take heed least we continue in any sinne, and if it fall out, that through infirmitie we be ouertaken by any tentation, wee must labour to rise againe, and turne from our sinne to God, by new and speedy repentance.

Thus much of Sinne it selfe. Now follow the differences thereof, which are manifold. The first sort are to be gathered from the causes and beginnings of sinne in man, which are threefold, Reason, Will, and Affection.

The differences of sinne in respect of Reason are these. First, some are sinnes of knowledge, some of ignorance. A sinne of knowledge is, when a man offends against his knowledge, doing euill when he knoweth it to be euill: and this is greater then a sinne of ignorance, for he that knoweth his masters will, and doth it not, shall be beaten with many stripes. A sinne of ignorance is when a man doth euill, not knowing it to be euill. Thus Paul was a blasphemer, an oppressour, and persecuted the Church of Christ ignorantly, and in a blind zeale, not knowing that which he did to be euill. Nowe by ignorance here I meane, an ignorance of those things which ought to be knowne, and this is twofold: simple, or affected. Simple ignorance is, when a man after diligence and good paines taking, still remaines ignorant; this ignorance will not excuse any man, if it be of such things p. 16as he is bound to know: for it is faide, He that doth not his masters will, by reason he knew it not, shall be beaten with stripes, though fewer.

And in this regard, euen the Heathen which knew not God, are inexcusable, because they were bound to hauehave knowne him: for Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his own default, for himselfe and his posteritie. And it is the commandement of God, whereunto eueryevery man is bound to performe obedience, that man should know him, that is, his will and word. But some may demand, how any man can be saued, seeing eueryevery man is ignorant of many things which he ought to know? Ans. If we know the grounds of religion, and be carefull to obey God according to our knowledge, hauing withal a care and desire, to increase in the knowledge of God and his will, God will hold vsus excused: for our desire and indeauour to obey, is accepted for obedience it selfe. And the greater this simple ignorance is, the lesser is the sinne: and hereupon Peter lesseneth, & (in some sort)Act▪ 3. 17.Acts 3:17 excuseth the sinne of the Iewes, in crucifying Christ, because they did it through ignorāce: and so doth Paul his sin in persecuting the Church,1. Ti… ▪ …. …. when he alleadgeth, that it was done ignorantly in vnbeleefe. But howsoeuer this sinne by such meanes may be lessened, yet remaines it still a p. 17sinne worthie condemnation. Affected ignorance is, whē a man takes delight in his ignorāce, and will of purpose be ignorant: not vsing, but contemning the meanes, whereby to get and increase knowledge. And that carelessely and negligently, because he wil not leaue sinne which he loueth, nor forsake the euill trade of life, wherein he delighteth This is the sinne of those, whereof Iob speaketh, who say vntounto God, Depart from Iob …1. 14.Job 1:14vsus: for we desire not the knowledge of thy waies. And of whome Dauid complaineth, that they Psal. 36. 2, 3.Ps 36:2Ps 36:3flatter them selues in their owne eyes, and hauehave left off to vnderstand, and to doe good. This ignorance is damnable and deuillish: it excuseth no man, but doth rather aggrauate and increase his sinne: yea it is the mother of many grieuous enormities.

Againe, Ignorance is twofold: of the aaIgnoran…i… iuris.Law, or of the thing the Law requireth. Ignorance of the Law is, when a man knowes not the law of God written, nor the law of nature. This ignorance may somewhat lessen the sinne, but it excuseth no man: because it is naturall, and eueryevery man is bound to know the Law. Ignorance of the thing the law requireth, is the ignorance of the bbIgnorancia fact….fact: and that is either with the fault of the doer, or without the fault. Faultie ignorance, is the ignorance of a fact, which he might hauehave preuented. As whē a man p. 18in his drunkennes killeth another: in this fact, not knowing what he doth, he also knoweth not that he hath offended: and yet because he might hauehave preuented his drunkennes, therefore he is faultie, and sinneth. Faultlesse ignorance is, when a fact is done, which could not be either knowne, or auoided before hand. For example: if a man be lopping a tree, and his axe head fall from the helue, out of his hand, and kills another passing by; here is indeede manslaughter, but no voluntarie murther: because it was a thing that could not be auoided, and did not fall out through his default. And this ignorance is excusable.

The second fountaine of sinne, is the Will, from whence arise these three differences of sinnes: some are from the will immediatly, some besides the will, and some are mixt, partly with the will, and partly against the will. Sinnes proceeding from the will, are properly tearmed voluntarie; such as the doer mooued by his owne will commits, though he know them to be euill. And here, the more free the will is, the greater is the sinne: for wil added to knowledge, makes the sinne the greater. VnderUnder voluntarie sinnes, are comprehended all such, as proceede from stirred affections; as when a man tells a lie for feare, or striketh another in anger: and the reason is, because these offences, though they are p. 19not done vponupon deliberation, but arise from the violence of affection, yet they doe not exclude Consent. Hither also we may referre, sinnes cō mitted by compulsion: as when a man is forced to denie his religion, his offence in deede and in truth is voluntarie, (though some otherwise thinke it to be a mixt action.) For compulsion doth not reach to the will, but to the outward man, and serues to draw forth a consent: and when consent is yeelded, he denies his religion voluntarily: for the will cannot be constrained. Voluntas … cogitur.In the next place, sinnes beside the will are such, as are neither directly from the will, nor against it. Of this sort are the first sudden motions vntounto sinne, conceiued in the heart with some inward pleasure and delight: and these are truly sinnes, though in respect little sinnes, condemned in the last commandement. And they are not from the will, because they go without and before consent: neither yet are they against the will, because then the heart would not take delight in them. Here by the way, we are to note, against the doctrine of the Papists, that all sinnes are not voluntarie: for whatsoeuer wanteth conformitie to the law of God, it is sinne, whether…o…. … ▪ … ▪ it be with consent of will or no. But many such desires and delights, arise suddenly in the heart of man, which are not according to the law of God, and hauehave no consent or approbation p. 20of will. In like manner, when one man kills another, thinking that he killeth a wild beast: if the same man remembreth after wards what he hath done, and is not grieued for the fact: in this case he hath sinned, because his not grieuing, is offensiue vntounto God, though the fact were meerely besides his will.

Mixt Sinnes are partly from the will, partly against it. Of this sort are the workes of the man regenerate, which are done partly with his will, and partly against his will, beeing partly good, and partly euill. The reason hereof is this. There are in man after regeneration, two contrarie grounds or beginnings of actions, to wit, naturall corruption, or the inclination of the minde, will, and affections, to that which is against the Law, called the Flesh▪ and a created qualitie of holines, wrought in the said faculties by the holy Ghost, tearmed the Spirit. And these two are not seuered, but ioyned and mingled together, in all the faculties and powers of the soule. Now betweene these, there is a continuall combate, corruption fighting against grace, & grace against corruption Hence it is, that there beeing euē in one & the same will, cōtrarie inclinations, there must necessarily flow from the man regenerate, contrary actions; the flesh in eueryevery action, willing that which is euill, and the Spirit on the otherside, that which is good. This Paul confessed and acknowledged, vponupon his owne experience, p. 21after his conuersion, when he said, To will is Rom. 7. 18.Rom 7:18present with me, but I find no meanes [perfectly to doe] that which is good. Again, I delight in the and 22. 23▪law of God, concerning the inner man, but I see another law in my members, rebelling against the law of my minde, and leading me captiue to the law of sinne, which is in my members.

The third Ground or fountaine of sinne in man, is Affection, frō whence doe proceede two kinds, namely, sinnes of Infirmitie, and sinnes of Presumption. Sinnes of Infirmitie are such, as proceede from the sudden passions of the mind, and the strong affections of the heart: as from hatred, griefe, anger, sorrow, and such like. These sinnes are cōmonly thought to be in all men: but the truth is, they are properly incident to the regenerate. For infirmitie cannot be said properly to be in them, in whome sinne hath firmitie or strength, and where is no power of grace at all. Againe, the man that is regenerate, sinneth not either when he would, because he is restrained by the grace of God that is in him: or in what manner he would, partly because he sinneth not with all his heart, the strength of his flesh beeing abated by the Spirit; and partly, for that beeing fallen, he lies not stil, but recouers himselfe by speedy repentāce. An euident argument, that the sins whereinto he falleth, are not presumptuous, but arise ordinarily of weaknes and infirmitie. p. 22Sinnes of Presumption are such, as proceede frō pride, arrogancy, wilfulnes, and hau…nes of mans heart. Against these Dauid praieth, saying, Let Psal. 19. 1….Ps 19:1not presumptuous sinnes hauehave dominion ouer me. And of them there be three degrees. The first is, when a man wilfully goeth on in his sinnes, vponupon an erronious perswasion of Gods merciemercy, and of his owne future repentance; this is the sinne of most men. The second is, when a man sinneth wilfully, in contempt of the law of God▪ this is called by Moses, a sinne with a high hand, Numb. 15. ….Num 15& the punishment thereof was, by present death to be cut off from among the people. The third, when a man sinneth, not onelyonly wilfully and contemptuously, but of set malice & spight against God himselfe, and Christ Iesus. And by this we may conceiue what is the sinne against the holy Ghost: which is not eueryevery sinne of presumption, or against knowledge and conscience: but such a kind of presumptuous offence in which true religion is renounced: and that of set purpose and resolued malice, against the very Maiestie of God himselfe and Christ. Heb. 10. 29.

Now follow other differences of sinne in regard of the obiect thereof, which is the Law. In respect of the Law, sinne is twofold: either of commission, or of omission. I say, in respect of the Law, because God hath reuealed in his Law two sorts of precepts: the one wherein some p. 23good thing is commanded to be done, as to louelove God with all our hearts, and our neighbour as our selues: the other wherein some euill is forbidden to be done, as the making of a grauen Image, the taking of the name of God in vaine, &c. Now a sinne of commission is, when a man doth any thing, that is flatly forbidden in the Law and word of God: as when one man kills another contrarie to the Law, which saith, Thou shalt not kill. A sinne of Omission is, when a man leaueth vnperformed, some dutie which the Law requireth: as for example, the preseruing of his neighbours life, or good estate, when it lieth in his power so to doe. These also are truly sinnes, and by them as well as by the other,Math. …5. 42▪ 43.Matt 5:42Matt 5:43 men shall be tried in the last iudgement. Sinnes of Omission hauehave three degrees. First, when a man doth nothing at all, but omits the dutie commanded, both in whole and in part; as when hauing opportunitie and abilitie, he doth not mooue so much as one finger, for the sauing of his neighbours life. Secondly, when a man performes the dutie inioyned, but failes both in the manner and measure thereof. Thus the heathen men failed in doing good workes, in that the things which they did, for substance and matter, were good and commendable, beeing done vponupon ciuill and honest respects, and referred to common good; yet in truth their actions were p. 24no better then sinnes of omission, in as much as they issued from corrupted fountaines, hearts void of faith: and aimed not at the maine end, and scope of all humane actions; the honour and glorie of God. Thirdly, when a man doth things in a right manner, but faileth in the measure thereof. And thus the children of God doe sinne, in all the duties of the law. For they doe the good things the law commandeth, as louelove God and their neighbour: but they cannot attaine to that measure of louelove, which the law requireth. And thus the best men liuing, doe sinne in eueryevery good worke they doe, so as if God should enter into iudgement, deale with them in the rigour of his iustice, and examine them by the strict rule of the Law, he might iustly condemne them, euen for their best actions▪ And in this regard, when we pray daily for the pardon of our sinnes, the best workes we doe, must come in the number of them: because we faile, if not in substance and manner, yet at the least in the measure of goodnes, that ought to be in the doing of them. We must also hauehave care to repent vsus, euen of these our sinnes of Omission, as well as of the other of Commission: because by leauing vndone our dutie, we doe ofter offend, then by sinnes committed: and the least omission is enough to condemne vsus, i… it should be exacted at our hands.

p. 25The next differēce of Sinnes may be this. Some are Crying sinnes, some are sinnes of Toleration. Crying sinnes I call those, which are so hainous, and in their kind so grieuous, that they hasten Gods iudgements, and call downe for speedie vēgeance vponupon the sinner. Of this kind there are sundrie exāples in the Scriptures, principally foure. First, Cains sinne in murthering his innocent brother Abel; whereof it was saide, The Gen. 4. …0.Gen 4voice of thy brothers blood crieth vntounto me from the earth. The next is, the sinne of Sodome and Gomorrha, which was pride, fulnes of bread, abundance of idlenesse, vnmercifull dealing with the poore, and all manner of vncleannesse, Ezech. 16. and of this, the Lord said, that the crie Gen. 1…. 20.Gen 1:20of Sodome and Gomorrha was great, and their sinnes exceeding grieuous. The third, is the sinne of Oppressiō, indured by the Israelites in Egypt, at the hand of Pharao, and his task-masters. TheExod. 3. 7.Exod 3:7 fourth, is mercilesse Iniustice in wrongful withholding, and detaining the labourers hire. NowIam. 5. 4.Jas 5:4 they are called Crying sinnes, for these causes. First, because they are now come to their full measure & height, beyond which, God will not suffer them to passe, without due punishment. Againe, the Lord takes more notice, and inquires further into them, thē into others, by reason that they exceede, and are most eminent where they be committed. Thirdly, they call for p. 26present helpe to the afflicted and wronged, and consequently, for speedie exequution of vengeance, vponupon the authors and committers of them. And lastly, because God is wont to giuegive eare vn to the cries of those, that endure so heauie measure at the hands of others, and accordingly to helpe them, and reward the other with deserued punishment.

Next vntounto these are sinnes of Toleration, lesser then the former: which though in themselues they deserue death, yet God in his merciemercy shewes his patience and long sufferance, vponupon the committers thereof, either deferring the temporall punishment, or pardoning both temporall and eternall to his Elect. Such a sinne was the ignorance of the Gentiles before Christs comming: which God deferred to punnish, andAct. 17. 30.Acts 17:30 (as we may say) ooforeignwinked at it. More especially there be three sorts of sinnes of Toleration: the first is Originall sinne, or concupiscence, in the regenerate after regeneration: for it is not in our conuersion quite abolished, but remaines more or lesse molesting and tempting vsus till death. And yet if we carrie a constant purpose not to sinne, and indeauour our selues to resist all tentations: this concupiscence of ours, shall not be imputed vntounto vsus, nor we condemned for it. And to this purpose the holy Apostle saith, There is no condemnation to them that p. 27Rom. 8. ….Rom 8are in Christ. Yet saith he not, There is nothing worthie condemnation in them: for Originall sinne remaines till death, truly deseruing damnation, though it be not imputed. The second kind of sinnes of Toleration, are vnknowne and hidden sinnes in the regenerate. For who can tell Psal. …9.Ps 9how of the offendeth? saith Dauid. When a man that is the child of God, shall examine his heart, and humble himselfe euen for all his particular sinnes, which he knoweth by himselfe: there shall yet remaine some vnknowne sinnes, of which he cannot hauehave a particular repentance: and yet they are not imputed but pardoned, whē there is repentance for knowne sinnes. As for example, Dauid repents of his murther and adulterie, and yet afterwards (erring in iudgement, by reason of the corruption of the times,) he liued to his death, in the sinne of polygamie, without any particular repentāce, that we heare of. In like manner did the Patriarks, who may not altogether be excused: yet they were not condemned therefore: neither were they saued without repentance for this sinne, but God in merciemercy, accepted a generall repentance for the same. And the like is the case of all the Elect, in regard of their secret and hidden faults: for vnlesse God should accept of a generall repentance for vnknowne sinnes, few or none at all should be saued. And herein doth the endlesse merciemercy p. 28of God notably appeare, that he vouchsafeth to accept of our repentāce whē we repent, though not in particular as we ought to doe. Neuertheles, this must not incorage, or imboldē any mā to liue in his sinnes, without turning vntounto God. For vnles we repent in particular, of all the sinnes we know, not only our knowne offences, but euen our secret sinnes shall condemne vsus. Many sinnes are cōmitted by men, which afterwards in processe of time be quite forgotten. Others are cō mitted, which notwithstanding are not known, whether they be sins or no. And in doing the best duties we can, we offend often, & yet when we offend, we perceiue it not: and all these in the regenerate, through the merciemercy of God, are sinnes of Toleration, in respect of particular repētance. The third kind of sinnes of Toleration, are certain particular facts of men reprooued in Scripture, and yet neuer punished. Such was the fact ofExod. 4. …5.Exod 4:5 Zipporah, in circūcising her child, in the presence of her husband, he beeing able to hauehave done it himselfe, and shee hauing no calling, to doe that which shee did. For though the hād of God was against him, yet was he not sick, (as some would excuse the matter) neither is there any such thing in the text: but it is rather to be thought, that she her selfe circūcised her sonne in hast, to preuent her husband: for the deede was done in some indignation, and shee cast the foreskin at his feete. p. 29And yet, because this fact was some manner of obedience, in that the thing was done which God required, (though not in that manner that he required,) God accepted the same, & staied his hād from killing Moses. Thus God accepted of Achabs humilitie, though it were in hypocrisie,1. king. 22. because it was a shew of obedience: and for that deferred a temporall punishment, till the daies of his posteritie. God sent lyons to destroy the Assyrians,2. king. 17. that dwelt in Samatia, for their Idolatry: yet … soone as they had learned to feare the Lord, after the manner of the God of Israel, though they mingled the same with their own Idolatrie, God for that halfe obedience, suffered them to dwell in peace.

The Sixt distinction of Sinnes may be this. Some are sinnes against God, some against men. This distinction is grounded vponupon a place in Samuel: If one man sinne against another, the 1. Sam. 2. 25.1 Sam 2:25Iudge shall iudge it: but if a man sinne against the Lord, who shall plead for him? Sinnes against God are such, as are directly and immediately committed against the Maiestie of God. Such are Atheisme, Idolatrie, Blasphemie, Petiurie, Profanation of the Sabbaoth, and all the breaches of the first table. Sinnes against men, are iniuries, hurts, losses, and damages; whereby our neighbour is, in his dignitie, life, chastitie, wealth, good name, or any other way iustly p. 30offended, or by vsus hindred. And such actions must be considered two waies. First, as they are iniuries & hurts done vntounto our neighbour: and secondly, as they are breaches of Gods law, forbidding vsus so to doe: and in this second respect they are called sinnes, because sinne is properly against God: and therefore by sinnes against men, we are to vnderstand, iniuries, losses, or damages done vntounto them. In this sense, must that place in Matthew be expounded: If Matth. 1….Matt 1thy brother sinne against thee, &c.

The seauenth difference of sinnes, is noted by S. Paul, where he saith, EueryEvery sinne that a man 1. Cor. 6. 18.1 Cor 6:18doth, is without the bodie: but he that commits fornication, sinneth against his owne bodie. In which place, sinnes are distinguished into those that are without the bodie, and those that are against a mans owne bodie. Sinnes without the bodie, are such sinnes as a man committeth, his bodie being the instrument of the sinne, but not the thing abused. Such are Murther, Theft, & Drunkennesse: for in the committing of these sinnes, the bodie is but a helper, and onelyonly a remote instrumentall cause, and the thing abused is without the bodie. For example: in drunkennes, the thing abused by the drunkard, is wine or strong drinke: in theft, another mans goods: in murther, the instrument whereby the fact is committed. The bodie indeede conferres his p. 31helpe to these things, but the iniurie is directed to the creatures of God, to the bodie and goods of our neighbour. And such are all sinnes, adulterie onelyonly excepted. Sinnes against the bodie are, those in which it selfe is, not onelyonly the instrument, but the thing abused too. Such a sinne is Adulterie only, and those that are of that kind, properly against the bodie: first, because the bodie of the sinner, is both a furthering cause of the sinne, and also that thing which he abuseth against his owne selfe. Secondly, by this offence, he doth not onelyonly hinder, but loose the right, power, and proprietie of his bodie, in that he makes it the member of an harlot. And lastly, though other sinnes in their kind, doe bring a shame and dishonour vponupon the bodie, yet there is none that sitteth so nigh, or leaueth a blot so deepely imprinted in it, as doth the sinne of vncleannes.

The eight distinction of sinnes, is grounded vponupon Pauls exhortation to Timothie: Communicate 1. Tim. 5. 22.1 Tim 5:22not with other mens sinnes. Sinnes are either Other mens sinnes, or Cōmunication with other mens sinnes. This distinction is the rather to be knowne and remembred, because it serues to extenuate or aggrauate sinnes committed. Communication with sinne is done sundrie waies: first, by counsell: thus Caiphas sinned when he gaue counsell to put Christ to death: p. 32Secondly, by commandement: so Dauid sinned in the mu…tner of Vrias. Thirdly, by consent, or assistāce, Rom. 1. 31. Thus Saul sinned in keeeping the garments of them that stoned Steuen. Act. 22. 20. Fourthly, by prouocation: thus they sinne that prouoke others to sinne, and hereof Paul speaketh when he saith, Fathers must not prouoke their children to wrath. Eph. 6. 4. Fiftly, by negligence, when men are called to reprooue sinne, and doe not. Sixtly, by flatterie, when men sooth vp others in sinne. Seauenthly, by winking at sinnes, or passing them ouer by slight reproofe, Eph. 5. 11. Thus Eli sinned in rebuking his sonnes, and thereby brought a temporall iudgement vponupon himselfe, and his familie. 1. Sam. 2. chap. and 4. Eightly, by participation, Eph. 5. 7. & thus they do sin, that are receiuers of theeues. Ninthly, by defending another man in his sinne: for he that iustifieth the wicked, and condemneth Fro…. …. 15.the iust, euen they both are an abomination to the Lord.

The Ninth distinction followeth. Some mens sinnes (saith Paul) are open before hand, some …. Ti…. 5. 24.follow after. Which place by some is expounded thus: Some mens sinnes are kept secret, till the last iudgement, and some are reuealed in this life, before that day. This I thinke is a truth, but not the meaning of the text. For in the 23. verse the Apostle spake of Ordination, giuing charge p. 33to Timothie, that he should not suddenly admit any into Ecclesiasticall offices, least he did partake with their sinnes. Now in this 24. verse, he rendereth a reason thereof, saying, Some mens sinnes are open before hand: that is, some mens faults and wants are knowne, before their ordination to Ecclesiasticall offices, and of such the Church may know what to iudge and say. But some againe follow after, that is, they are not reuealed till after their ordination: and thus Iudas his wickednes, did not appeare at the first, but was reuealed after he was called to be an Apostle.

And thus we see what be the Differences of Sinnes: touching all which, this must be held and remembred for a Ground, That eueryevery sinne, in what degree so euer it be, is mortall of it selfe: and no sinne is veniall in it owne nature. For the …ages of eueryevery sinne is death. Rom. 6. 23. And, Cursed is eueryevery one, that continueth not in all things, that are written in the booke of the law, to doe them. Gal. 3. 10.

This Ground must be holden against the Church of Rome: who in her Case-diuinitie, vseth to pacifie the conscience, by teaching men, that sundrie of their sins be veniall. And though eueryevery sinne of it selfe be mortall, yet all are not equally mortall: but some more, some lesse: because in sinne there be sundrie degrees, as hath p. 34beene in part shewed.

Againe, the same sinne may be encreased, or lessened, and consequently made more or lesse hainous, sundrie waies. First, by the Circumstances, which are principally seauen. The first is, the subject or person sinning. Thus the sin of a publike person, is more beinous, yea more mortall, then the sinne of a priuate man: because he is in eminent place, and his actions are more exemplarie and scandalous, then are the actions of inferiour men. The seruant, that knowes his masters will, if he doth it not, is the greater sinner, and shall endure a greater punishment, then he that neglectes the same vponupon simple ignorance. Matth. 10. 15. The Minister and dispenser of the word, if he be vnfaithfull and vnprofitable, his offence, and consequently his punishment, is farre greater then other mens. Matth. 5. 13. The second is, the obiect or partie which is offended: thus the Iewes did more heinously sinne in crucifying Christ the sonne of God, the Lord of glorie, then did their fathers which persequuted and killed the Prophets. The iniurie that is done vntounto those whome God tenderly loueth, is farre more displeasing vntounto him, thē if it were done to others. He that toucheth you (saies the Prophet, meaning the Iewes his chosen & beloued people) toucheth the apple of his eie. Zach. 28. The man that deniseth mischiefe against his p. 35harmelesse brother that dwelleth peaceably by him, committeth a sinne most odious vntounto God and man. Prov. 3 29. Psal. 7. 4. He that is called and conuerted vntounto God and Christ, and maketh not honest prouision for his owne, which are of his familie, is so notorious an offendour, that S. Paul holds him a denier of the faith, and worse then an Infidell. 1. Tim. 5. 8. The person that shall raile vponupon the Iudge, or speake euill of the Ruler of his people, is a greater transgressour of Gods commandement, then he that reuileth, or abuseth an ordinarie man. Exod. 22. 28. The third is the Thing done in which the offence is committed. Thus, to falsifie the word of God, and to prophane his worshippe and Seruice, is much more abominable in his sight, then is the falsifying of the word of a man, or the abuse of humane lawes and ordinances. The hurting and indamaging of the person and life of our neighbour, is a more odious offence, then is the diminishing of his goods and outward estate: and the hurt that redoundeth by our default vntounto his soule, is more offensiue eueryevery way, then the wrong that is offered vntounto his bodie. The fourth, is the place where it is done. According to this Circumstance, if a man shall either speake or doe any thing, that comes vnderunder the name of a breach of pietie or iustice, in publike place, as in the congregation, in open court, or generall assembly, p. 36and that with publike and generall scandall: he is a greater offendour, then if he spake or did the same at home, in his house or closet. The fist is the End, in respect whereof, he that stealeth from another, that whereby he may satisfie his hunger, and saue his life, beeing driuen to extreame necessitie: offendeth in a lower and lesser degree, then the theefe that robbeth by the high way side, for this ende, to enrich himselfe by the losses of other men. The sixt is the Manner how? Thus he that committeth vncleannesse in the outward act, doeth more grieuously sinne, and with greater scandall, then if he onelyonly entertained an vncleane thought into his heart. And he that sinneth of set purpose and presumption, or of obstinate and resolued malice against God, hath proceeded vntounto a higher degree of iniquitie, then if he had fallen vponupon ignorance, infirmitie, or disordered and distempered affection. In like manner, the sinne of the Iewes, in forcing Pilate by their threatning tearmes, (as that he was an enemie to Caesar, &c.) to the vniust condemnatiō of Christ Iesus, was in a higher degree, then the sinne of Pilate himselfe, who yeilding vntounto their importunitie, pronounced sentence against him, Ioh. 19. 11. The last is the Time, which also serues to aggrauate the sinne. For ordinarie disobedience in the time of grace, and wilfull neglect of gods calling, in the aboundance p. 37of meanes, is a great deale more damnable, then the cōmission of sin, in the daies of ignorāce2. Pe…. 2. 21. and blindnesse, whē the like means are wanting.

Now from this doctrine of the increasing and lessening of Sin in these respects, we may gather, that all sins are not alike or equall, as the Stoicks of ancient times, and their followers hauehave falsely imagined. For it hath bin prooued at large, by induction of sundrie particulars, that there are degrees of sinnes, some lesser, some greater: some more offensiue and odious to God & man, some lesse. And that the circūstances of time, place, person, and manner of doing, doe serue to enlarge or extenuate the sinne committed.

If it be here alleadged, that Sin is nothing but the doing of that, which is vnlawfull to be done, and that this is equall in all men that sinne: and therfore by consequent, offences are equall. I answer, that in eueryevery sinne, men must not consider the vnlawfulnesse thereof onelyonly, but the reason why it should be vnlawfull: and that is properly, because it a breach of Gods law, and repugnant to his will reuealed in his word. Nowe there is no breach of a diuine Law, but it is more or lesse repugnant vntounto the will of the Lawgiuer, God himselfe. And many transgressions, are more repugnant thereunto then fewer: for the more sin is increased, the more is the wrath of God inflamed against the sinner vponupon his due desert▪ p. 38If it be said again, that the nature of Sinne stands onelyonly in this, that the sinner makes an aberration from the scope, or marke that is set before him, and doth no more then passe the bondes of duty prescribed by God, and that all are alike in this respect; The answer is, that it is a falshood to affirme, that he which makes the lesse aberration from the dutie commanded, is equall in offence to him that makes the greater. For the same sinne for substance, hath sundrie steppes and degrees, in respect whereof, one man becommeth a more heinous offender then another; for example, in the seauenth commandement when God forbiddes the committing of Adulterie, he forbiddeth three degrees of the same sinne; toMath. 5. 2….Matt 5:2 wit, adulterie of the heart, consisting of inordinate and vncleane affections; adulterie of the…. Cor. …. …. tongue in corrupt, dishonest, and vnseemely speeches; and the very act of vncleannesse and filthinesse committed by the bodie. Nowe it cannot be said, that he which breakes this commandement onelyonly in the first degree, is as great a transgressour, as he that hath proceeded to the second, and so to the third. And therefore it remaines for an vndoubred trueth, that Sinnes committed against the Law of God are not equall, but some lesser, some greater.

The second way to aggrauate sinne, is by addition of sinne to sinne: and that is done sundry p. 27waies: first, by committing one sinne in the necke of another; as Dauid sinned, when he added murther to adulterie. Secondly, by doubling and multiplying of sinne, that is, by falling often into the same sinne. Thirdly, by lying in sinne without repentance. And here it must be remembred, that men of yeares liuing in the Church, are not simply condemned for their particular sinnes; but for their continuance and residence in them. Sinnes committed make men worthie of damnation; but liuing and abiding in them without repentance, is the thing that brings damnation. For as in the militant Church, men are excommunicate, not so much for their offence, as for their obstinacie; so shall it be in the Church triumphant; the kingdome of heauen shall be barred against men, not so much for their sinne committed, as for their lying therein without repentance. And this is the manner of Gods dealing with those that hauehave liued within the precincts of the Church; they shall be condemned for the very want of true faith and repentance. This should admonish eueryevery one of vsus, to take heed, least we lie in any sin… and that beeing any way ouertaken, we should speedily repent, least we aggrauate our sinne by continuance therein, and so bring vponupon our selues swift damnation.

Thirdly, the same sinne is made greater or lesser, p. 404. waies: according to the number of degrees in the committing of a sinne, noted by S. Iames, Temptation Conception, Birth, and Perfection. Actuall sinne in the first degree of tentation is,…m. 1. 15. when the minde vponupon some sudden motion, is drawne away to thinke euill, and withall is tick led with some delight therein. For a bad motiō cast into the minde, by the flesh and the deuill, is like vntounto the baite cast into the water, that allureth and delighteth the fish, and causeth it to bite. Sinne in conception is, when with the delight of the minde, there goes consent of will to doe the euill thought on. Sinne in birth is, when it comes forth into action or execution. Sinne in perfection, when men are growne to a custome and habit in sinne, vponupon long practise. For the often committing of one and the same sinne, leaues an euill impression in the heart, that is, a strong or violent inclination, to that or any other euill, as hath bin taught before. And sinne thus made perfect, brings forth death: for custome in sinning, brings hardnes of heart: hardnes of heart, impenitencie: and impenitencie, cō demnation. Now of these degrees, the first is the least, and the last is the greatest. One and the same sinne is lesser in tentation, then in conception: and les…e in conception, then in birth: and greater in perfection, then in all the former.

Sundry other Distinctions there are of sinnes p. 41as namely, That the maine sinnes of the first Table, are greater then the maine sinnes of the second Table. And yet the maine sinnes of the second, are greater then the breach of ceremoniall duties, against the first table. But this which hath beene said shall suffice.

The vse of this doctrine is manifold. First, by it we learne, what the heart of man is by nature: namely, a corrupt and vncleane fountaine, out ofMath. 15. 19.Matt 15:19 which issueth in the course of this life, the streams of corruptions infinite in number, noysome in qualities, hainous in degrees, dāgerous in effects. For from thence doe flow, all the differences of sins before named, with their seuerall branches, and infinit many more, that cannot be rehearsed. This must mooue vsus humbly to sue vntounto God, & earnestly to intreat him, to wash vsus throughly from our wickednes, & clense vsus frō our sins: yea to purge and to rinse the fountaine thereof, our vncleane and polluted hearts. And when by Gods mercy in Christ, apprehēded by faith, our hearts shal be purified, then to set watch & wardAct. 15. ….Acts 15 ouer them▪ and to keep them with all diligence.Prou. 4. 23.Prov 4:23 Secondly it teacheth vsus, that miserable mortall man, is not guiltie of one or more sins, but of many & sundrie corruptions, both of heart and life. Who can vnderstād his faults? saith Dauid. NowPsal 19. 1….Ps 19:1 the alowāce of sin being death by gods ordināce, & God being iustice it selfe: answerably to the p. 42number of our offences, must we needs be lyable to many punishments, yea to death it selfe, both of the bodie and of the soule. This beeing our wofull estate, litle cause is there, that any man should thinke himselfe to be in good case, or presume of Gods merciemercy in regard of the small number of his sinnes. And much lesse cause hath he, falsely to imagine with the Popish sort, that he can merit the fauour of God by any worke done by him, aboue that which the Law requireth; considering that it is impossible for him to knowe either the number, or the nature, or the measure of his sinnes. Lastly, the consideration of this point, must be a barre to keepe vsus in, that we be not too secure or presumptuous of our owne estate: for as much as we learne out of the word of God, that in respect of the multitude of our corruptions, this our life is full of much euill, and many difficulties, that we hauehave whole armies of enemies to encounter withall, not only out of vsus in the world abroad, but within vsus, lurking euen in our owne flesh. And vponupon this consideration, that we should be at continuall defiance with them, vsing all holy meanes to get the victorie ouer them, by the daily exercises of inuocation and repentance, and by a continuall practise of new obedience, vntounto all the lawes and commandements of God, according to the measure of grace receiued. And so much of p. 43the third Ground.

The fourth and last Ground, is touching the subiection & power of Conscience. Conscience is a knowledge ioyned with a knowledge. For by conscience we knowe what we know; and by it we knowe that thing of our selues which God knoweth of vsus. The naturall condition of eueryevery mans conscience is this; that it is placed in the middle betweene man and God, vnderunder God and aboue man. And this naturall condition hath two parts: the one is the subiection of conscience to God and his word; the second is a power whereby the conscience is ouer the man to vrge and binde him. Of the first, we hauehave this rule, that God alone by his word doeth onelyonly binde conscience properly: for he is the onelyonly Lord of the conscience, which created it, and gouerns it. He againe is the onelyonly lawe-giuer, that hath power to saue or destroy the soule, for the keeping and breaking of his Lawes. Iam. 4. 12. Againe, mans conscience is knowne to none but to God, and it is he onelyonly that giues libertie to the conscience, in regard of his owne lawes. VponUpon this it followeth, that no mans commandement or Lawe can of it selfe, and by it owne soueraigne power binde conscience, but doeth it onelyonly by the authoritie and vertue of the written word of God, or some part thereof. Nowe the Power of conscience appeares in Pauls rule: p. 44Whatsoeuer is not of faith, that is, whatsoeuerRom. 14. 23.Rom 14:23 man doeth, whereof he is not certainly perswaded in iudgement and conscience, out of Gods word, it is sinne. More plainely: a thing may be said, not to be done of faith two waies. First, when it is done, with a doubting and vnresolued conscience, as in those that are weake in knowledg. Of which sort were some in the Primitiue Church, who notwithstanding they heard of the doct…ine of Christian libertie, yet they were of opinion, that after Christs ascension, there was a difference to be made of meats, and therevpon thought, they might not eat of some kind of meats. Suppose now, that these persons (by accident) should hauehave bin drawne to eate swines flesh, which themselues had holden a thing forbidden▪ these men vponupon this very fact hauehave sinned, because that which they did, was vponupon an vnresolued conscience. Secondly, when a thing is done vponupon an erronious conscience, it is done not of faith, and therefore a sinne. The reason is, because the conscience, though it erre and be deceiued, yet it bindeth so sarre forth, as that if a man iudge a thing to be euill, either simply or in some respect, (though falsely) and yet afterward doeth it, he hath sinned and offended the Maiestie of God, as much as in him lie…h.

THus much touching the Preambles, or Groundes of this doctrine. Nowe it p. 45remaineth that we come to the Questions of Conscience.

These Questions may be fitly deuided, according to the matter or subiect of them, which is Man. Now as Man is considered diuers waies, that is to say, either apart by himselfe, or as he standes in relation to another, and is a member of a Societie: so the Questions of Conscience are to be distinguished, some concerning man simply considered by himselfe: some againe, as he stands in relation to another.

Mā stādeth in a twofold relatiō: to God, or to Mā. As he stāds in relatiō to man, he is a part of a bodie, and a member of some societie. Nowe the Questions that concerne him, as a member of a societie, are of three sorts, according to the three distinct kinds of societies. For eueryevery mā is either a member of a Family, or of the Church, or of the Cōmonwealth▪ And answerably, some Questiōs concerne man as a member of a family: some as he is a mēber of the Church: some as he is a member of the Commonwealth.

In a word therfore, all Questiōs touching mā, may be reduced to 3. generall heads. The first wherof is, concerning man simply considered as he is a man. The secōd, touching man as he stāds in relatiō to God. The third, concerning him as he is a member of one of the three societies, that is, either of the Family, or of the Church, or of the Commonwealth.

p. 46QVestions of the first sort, as man is a Christian, are especially three.

The first: What a man must doe, that he may come into the fauour of God and be saued?

The second, Howe he may be assured in conscience of his owne saluation?

The third, Howe he may recouer himselfe, when he is distressed or fallen?