Hitherto we have spoken of the Nature, now we are to intreate of the Cases of Conscience.

_1. A Case of Conscience is a practicall question, concerning which, the Conscience may make a doubt.

2. It is said to be a question, because it is not an axiome or proposition that is manifest of it selfe, but hath need of illustration and proofe, by some third argument.

3. It is a practicall question, because of the doubts which doe not immediately belong to practise, doe not immedatly

[gap] ▪ to the judgement and act of Conscience, which thing is not well observed by them who under the name of cases of Conscience doe handle many things, which do [gap]o more belong to Gonscience then any other head of Divinity, purposely omi[gap]d by them.

4. It is called [gap]

[gap], because it is wont to fall out, or to happen in the course of mans life, and a case of Conscience, because when it falls out, the Conscience ought, with all possible care, to give judgement about it.

5. Of this sort are all those questions wherein (supposing the generall doctrine of Faith and Obedience) wee enquire what our duty is, upon any particular occasion.

6. Of these questions one saith well. Because that Law which is written and ingraven in nature, containing the rules of honesty and naturall justice, is in a manner wholly buryed by originall corruption, and almost totally over whelmed by custome in sinning, as it were with some heape of evill lusts laid upon it; and because also the light of the understanding is invilved, and obscured with manifold darkenesse, so that neither those rules of honesty, which are within the booke of the mind, are fully and perfectly legible, nor can our understanding read any thing therein, distinctly and plainly: Hence it is, that God, in his mercifull providence hath given us three helps, viz. The light of Scripture, the assistance of his Grace, and the helpe of teaching. About this last, we are now to intreate.

7. Now every question, or case of Conscience (as the nature of the thing it selfe, and experience sheweth) is either about the state of man before God, or about those actions which in that state he doth put forth, and exercise.

8. The state of man belongs to the first part of Divinity, which is about Faith, and the actions to the second part which is about obedience.

9. The state of man before God, is that relation which man hath to God, as he is the originall of spirituall life, and happinesse.

10. Concerning this state, the Consciente ought 1. to declare and determine what it is. 2. to judge, that it is to be eschewed if it be evill, and to be preserved, and increased if it be good.

11. Concerning the state of man in generall there be three questions: The first is whether a man can certainly know in what state he is?

Ans. He may, 1. Because without this knowledge he cannot have anaccusing, or excusing Conscience in respect of his estate, But such a Conscience men both may and are wont to have, Rom. 2. 15. 2 Because no man can either eschew or desire an unknowne state: But one of these states a man ought to eschew, and to labour for the other, Mat. 7. 8.

12. Quest. 2. Whether men ought to make inquiry into their estates.

Ans. Yes, and that with all diligence possible, for 1. This is a thing that God requireth, 2 Cor. 13. 5. 2. without this knowledge a man cannot have peace, or tranquillity in his Conscience, Rom. 5. 1. & 8. 1. 3. Otherwise a man cannot performe worship to God, with that preparation which is requisite, 1 Cor. 11. 28., 1 Cor. 11. 28.

13. Quest. 3. By what meanes comes a man to the knowledge of his estate?

Ans. 1. By consideration of those actions externall, and internall, which proceed from him, Mat. 7. 17. 2. By the inclinations, and dispositions, from whence those actions flow, Rom. 7. 15, 16, 17. 3. By that reflex act, which is proper to man, whereby he hath a power, as it were to enter into, and perceive what is in himselfe, 1 Cor. 2. 11. 4. By a kind of spirituall sense, Luke 24. 32. Rom. 7. 21. 28.

14. Quest. 4. what is it that hinders this knowledge?

Ans. 1. Wicked and prophane thoughts in many, Psal. 14. 1. 2. 2. Presumption, Apoc. 3. 17. Mat. 7. 21. 23. 3. The overcharging of the heart by the lusts of the flesh, and care about the things of this life, Luke 21. 34. 4. An evill Conscience, Iohn 3. 20. 5. Spirituall sloth, and idlenesse, Esay [gap]4. 11▪ 6. Ignorance, Rom. 6. 11.