_Direct._ VII. Understand well the difference between mortal sins and infirmities, that you may not think that every sin is a sign of death or gracelessness; but may know the difference between those sins which should make you think yourselves unjustified, and those sins which only call for particular humiliation, being such as the justified themselves commit. Though in the popish sense we take no sin to be venial, that is, which in itself is properly no sin, nor deserveth death according to the law of works; yet the distinction between mortal and venial sin, is of very great necessity: that is, between sins which prove a man in a state of death, or unjustified, and sins which consist with a state of grace and justification; between sins which the gospel pardoneth not, and those which it pardoneth, that is, all that stand with true repentance.[371] There are some sins which every one that repenteth of them, doth so forsake as to cease committing them; and there are some lesser sins, which they that repent of them do hate indeed, but yet frequently renew, as our defective degrees in the exercise of repentance itself, faith, love, trust, fear, obedience; our vain thoughts and words; some sinful passions, omissions of many duties of thought, affection, word, or deed towards God or man; some minutes of time overslip us; prayer and other duties have a sinful coldness or remissness in them, and such like. Many such sins are fitly called infirmities and venial, because they consist with life and are forgiven: it is of great use to the peace of our consciences to discern the difference between these two, for one sort require a conversion to another state, and the other require but a particular repentance, and where they are unknown, are forgiven without particular repentance, because our general repentance is virtually, though not actually, particular as to them. One sort are cause of judging ourselves ungodly; and the other sort are only cause of filial humiliation. Any one may see the great need of discerning the difference; but yet it is a matter of very great judgment doctrinally to distinguish them, much more actually to discern them in every instance in yourselves. The way is to know first, what is the condition of the new covenant, and of absolute necessity to salvation or justification; and then every sin that is inconsistent with that condition is mortal, and the rest that are consistent and do consist with it are venial, or but infirmities. As venial signifieth only that sort of sin which is pardonable, and may consist with true grace, so a venial sin may be in an unsanctified person materially, where it is not pardoned; that is, _e. g._ his wandering thought or passion, is a sin of that sort that in the godly is consistent with true grace: but as venial signifieth a sin that is pardoned, or pardonable, without a regeneration, or conversion into a state of life from a state of death, so venial sin is in no unregenerate, unjustified person, but is only the infirmities of the saints; and thus I here speak of it. In a word, that sin which actually consisteth with habitual repentance, and with the hatred of it, so far that you had rather be free from it than commit or keep it, and which consisteth with an unfeigned consent to the covenant, that God be your Father, Saviour, and Sanctifier, and with the love of God above all, is but an infirmity or venial sin. But to know from the nature of the sin, which those are, requireth a volume by itself to direct you only.
_Direct._ VIII. Understand how necessary a faithful minister of Christ is, in such cases of danger and difficulty, to be a guide to your consciences; and open your case truly to them, and place so much confidence in their judgment of your state as their office, and abilities, and faithfulness do require, and set not up your timorous, darkened, perplexed judgments above theirs, in cases where they are fitter to judge. Such a guide is necessary, both as appointed by Christ who is the author of his office, and in regard of the greatness, and danger, and difficulty of your case. Do you not feel that you are insufficient for yourselves, and that you have need of help? sure a soul that is tempted to despair may easily feel it. You are very proud, or blindly self-conceited, if you do not. And you may easily know that Christ that appointed them their office, requireth that they be both used and trusted in their office, as far as reason will allow. And where there is no office, yet ability and faithfulness deserve and require credit of themselves. Why else do you trust physicians and lawyers, and all artificers, in their several professions and arts, as far as they are reputed able and faithful? I know no man is to be believed as infallible as God is: but man is to be believed as man; and if you will use and trust your spiritual guide but so far as you use and trust your physician or lawyer, you will find the great benefit, if you choose aright.