The measures of Christian obedience, or, A discourse shewing what obedience is indispensably necessary to a regenerate state, and what defects are consistent with it, for the promotion of piety, and the peace of troubled consciences by John Kettlewell ...

THE CONTENTS.

The INTRODUCTION.

The Contents.

Religious men inquisitive after their future state. Three Articles of Christian be∣lief cause such inquisitiveness. The Articles of Eternal Life, and the Resur∣rection, make men desire satisfaction. The Article of the last Judgment en∣courages the search, and points out a way towards it. A proposal of the present Design, and the matters treated of in the ensuing Discourse. page 1

BOOK. I. Of the indispensable Condition of happiness in the general.

CHAP. I. Of Obedience, the general Conditi∣on of happiness.

The Contents.

OBedience the indispensable Con∣dition of happiness. The Laws of the Gospel are gi∣ven as a Rule to it. The Promises are all upon condition of it, and in∣tended to encourage it. All the threatnings are now denounced, and will be executed upon the disobedient. Of those other things whereto pardon is promised, as well as to Obedience. Of Metonymy's. Of the Principles Of humane actions. Of Principles of Obedience. All those speeches metonymical, where Obedience is not express'd, and yet pardon is promi∣sed. p. 8

CHAP. II. Of pardon promised to Faith, Know∣ledge and being in Christ.

The Contents.

Of pardon and happiness promised to Faith and Knowledg. Of the nature of Faith in general Of natural, Jewish, and Christian Faith. Of this last as ••ustifying and saving. Of the fitness of Christian Faith and Knowledg to produce Obedience. Par∣don promised to them no further than they are productive of it. Of par∣don promised to being in Christ. Christ sometimes signifies the Christian Reli¦gion, sometimes the Christian Church Being in Christ, is being of Christ's Religion, or a Member of Christ's Church. The fitness of these to ef∣fect Obedience. Pardon promised to them no further than they do. 20

CHAP. III. Of pardon promised to Repentance.

The Contents.

Of pardon promised to Repentance, Re∣generation, a New Nature, a New Creature. The nature of Repen∣tance, it includes amendment and o∣bedience. The nature of Regenera∣tion and a New Creature. Its fit∣ness to produce Obedience. Some mens repentance ineffectual. The folly of it. Pardon promised to Re∣pentance and Regeneration no further than they effect Obedience. In the case of dying Penitents a change of mind accepted without a change of practice. That only where God sees a change of practice woul•• ensue upon it. This would seldome happen upon death bed resolutions and Repentance. The general ineffectiveness of this shown by experien••s. Two reasons of it. 1. Because it proceeds ordinari∣ly upon an inconstant temporary Prin¦ciple, viz. nearness of Death, and present fears of it. Though it al∣ways begins there, yet sometimes it grows up upon a Principle that is more lasting; viz. a conviction of the absolute necessity of Heaven and a Holy Life. 2. Because it is ordi∣narily in a weak and incompetent degree. All TRVE resolution is not able to reform men. Sick bed re∣solutions generally unable. Such inef∣fective resolutions unavailing to mens pardon. 34

CHAP. IV. Of pardon promised to Confession of Sins, and to Conversion.

The Contents.

Of pardon promised to confession of sins. The nature and qualifications of a saving Confession. Its fitness to make us forsake sin. The ineffectiveness of most mens confessions. The folly and impiety of it. Pardon promised to confession no further than it produ∣ces Obedience. Of pardon promised to conversion. The nature of con∣version. It includes Obedience, and is but another name for it. 55

CHAP. V. Of pardon promised to Prayer.

The Contents.

Of pardon promised to Prayer. Of the influence which our Prayers have up∣on our Obedience. Of the presum¦ption or idleness of most mens prayers. Of the impudence, hypocrisie, and use∣lessness of such Petitions. Then our prayers are heard, when they are ac∣cording to Gods will: when we pray for pardon in Repentance, and for strength and assistance in the use of our own endeavours. Pardon promi∣sed to Prayer no further than it ef∣fects this Obedience, and penitential endeavour. 64

CHAP. VI. Of pardon promised to our fear of God, and trust in him.

The Contents.

Of pardon promised to our fear of God, and trust in him. Of the influence which mens fears have upon their en∣deavours, and how they carry on ig∣norant minds into superstition, but well-informed judgments to obedience. Of the influence of mens trust in God upon their obedience. The ineffective∣ness of most mens trust. Of the pre∣sumption and infidelity of such confi∣dence. That pardon is promised to fear and trust so far only as we obey with them. 76

CHAP. VII. Of pardon promised to the love of God, and of our Neighbour.

The Contents.

Of pardon promised to the love of God, and of our Neighbour. Of the fit∣ness of an universal love to produce an universal obedience. That par∣don is promised to it for this reason. The Conclusion. 85

BOOK II. Of the Laws of the Gospel, which are the Rule of this Obedi∣ence in particular.

CHAP. I. Of the particular Laws comprehen∣ded under the Duty of Sobriety.

The Contents.

A Division of our Duty into three general Vertues, Piety, Sobrie∣ty, Righteousness. Of the nature of Sobriety. The particular Laws com∣manding and prohibiting under this first Member. A larger explication of the nature of Mortification. 94

CHAP. II. Of LOVE the Epitome of Duty towards God and men, and of the particular Laws comprehended under Piety towards God.

The Contents.

Of the Duties of Piety and Righteous¦ness, both comprehended in one gene∣ral Duty, LOVE. It the Epitome of our Duty. The great happiness of a good nature. The kind temper of the Christian Religion. Of the effects of LOVE. The great Du¦ty to God is Honour. The outward expression whereof is Worship. The great offence is dishonour. Of the several Duties and transgressions con∣tained under both. 106

CHAP. III. Of the particular Duties contained under Justice and Charity.

The Contents.

Of the particular Duties contained un∣der Justice and Charity. Both are only expressions of Love, which is the fulfilling of the Law. Of the parti∣cular sins against both. Of scan∣dal. Of the combination of Justice and Charity in a state that results from both, viz. peace. Of the se∣veral Duties comprehended under it. Of the particular sins reducible to un∣peaceableness. Of the latitude of the word Neighbour, to whom all these dutiful expressions are due. Its nar¦rowness in the Jewish sense. Its uni∣versality in the Christian. 114

CHAP. IV. Of our Duties to men in particular Relations.

The Contents.

Of our Duties to other men in particu∣lar Relations. The Duties enjoined, and the sins prohibited towards Kings and Princes, Bishops and other Mi∣nisters. The particular Duties and sins in the relation of Husband and Wife, Parents and Children, Bre∣thren and Sisters, Masters and Ser∣vants. Of the two Sacraments, and Repentance. A recital of all par∣ticular Duties enjoined, and sins pro∣hibited to Christians. Of the harm∣lesness of a defective enumeration, the Duties of the Gospel being sug∣gested not only outwardly in Books, but inwardly by mens own passions and consciences. 134

CHAP. V. Of the Sanction of the foregoing Laws.

The Contents.

Of the Sanction of all the foremention∣ed particular Laws. That they are bound upon us by our hopes of Hea∣ven, and our fears of Hell. Of the Sanction of all the particular affir∣mative or commanding Laws. 168

CHAP. VI. Of the Sanction of all the forbid∣ding Laws.

The Contents.

Of the Sanction of all the negative or forbidding Laws particularly. The

perfection of the Christian Law. How our Duty exceeds that of the Hea∣thens under the revelations of Na∣ture. And that of the Jews under the additional light of Moses's Law. 190

BOOK III. What degrees and manner of Obe∣dience is required to all the Laws forementioned.

CHAP. I. Of Sincerity.

The Contents.

THE first qualification of an accepta∣ble obedience, that it be sincere. Two things implied in sincerity, truth or undissembledness, and purity or un∣mixedness of our service. Of the first Notion of sincerity, as opposite to hyyocrisie, or doing what God com∣mands out of a real intention and de∣sign to serve him. Of a two-fold intention, actual and express; or habitual and implicite. Of intention in general, and of these two in par∣ticular. Where an actual intention is necessary, and where an habitual is sufficient to our Obedience. Of the second Notion of sincerity, as it notes purity of our service in opposition to mixture and corrupt alloy. This Point stated, viz. What intention of our good together with Gods ser∣vice is consistent with an acceptable and sincere Obedience, and what de∣stroys it. Integrity of our Obedience a sure mark whereby to judge whether it be sincere or no. 211

CHAP. II. Of the second qualification of al acceptable obedience, viz. in∣tegrity.

The Contents.

Of the second qualification of an acce∣ptable Obedience, viz. integrity. The Notion of integrity or uprightness. A three fold integrity. Of the inte∣grity of our powers and faculties. Or of the Obedience with our minds, affe∣ctions, wills, and bodily powers. How God is to be obeyed with the first fa∣culty, our minds or understandings. God is to be obeyed with the second faculty, our affections. This Que∣stion stated, How God and his Laws, which are spiritual things, are pro∣portionate Objects for our love and af∣fections, which are bodily faculties. Of the difference betwixt our love of God, and of the World: that this is more warm and sensible; that more lasting and powerful. An ac∣count of what measures of Obedience in our minds and affections, is neces∣sary to the acceptance of our service. That contrivances and consultations for evil things, and such mere appre∣hensions as are particularly forbid∣den, are deadly and damning; but that all other bare apprehensions; and that all our affections after good or evil things will be rewarded or

punished, not merely for themselves, but only as they are Causes and Prin∣ciples of good or evil choice and pra∣ctice. God to be obeyed with the third faculty, our wills. He can∣not be served without them. Men are guilty of sin if they chuse it and consent to it, though they cannot act it. All this service of our inward faculties is in order to our outward works and operations. 240

CHAP. III. Of Obedience with the fourth fa∣culty, viz. our executive or bo∣dily powers, and outward operations.

The Contents.

God is to be obeyed with the fourth fa¦culty, viz. our executive or bodily powers, and outward operations. The great difficulty of Obedience in this instance. Four false grounds where∣upon men shift off the necessity of this service with their works and actions. First, A hope to be saved for a true belief or orthodox opinions, Mens confidence in this represented The folly of it. Orthodox Faith and Pro¦fessions no further available, than they produce obedient works and acti∣ons. Secondly, A hope of salvati¦on upon an Obedience of idle desires and ineffective wishes. An opinion of some Casuists, That a desire of Grace is Grace, refuted This sta¦ted, and a distinct explication of what is promised to the desire of Obe∣dience, and what to Obedience it self. The pretence for this acceptance of idle desires from Gal. 5.17. consi∣dered. An account when the will and desire is taken for the deed and performance. That Text 2 Cor. 8.11, 12. plainly vindicated. Third∣ly, A hope of being saved notwith∣standing they do sin, because they are insnared into it through the strength of temptations. The folly of this. Our own lusts make tempta∣tions strong. The Grace of the Go∣spel is sufficient to overcome them. Fourthly, A hope of being excused because they transgress with an unwil∣ling mind. These mens state repre∣sented. Vnwillingness in sin a miti∣gation, but no sufficient excuse. Some strugling in most actions both of good and bad men. The strife of the Flesh and Spirit. Two sorts of men feel nothing of it, viz. the Saints in Hea∣ven after the Resurrection, and some profligate Sinners here now on Earth. All good men, and the generality of evil are subject to it in this life. Mens peremptory will and last choice deter∣mines their condition. 259

CHAP. IV. A further pursuit of this last ground of shifting off the obedience of our actions, in an Exposition of the 7^th Chapter to the Romans.

The Contents.

A further purs••it of this last ground of false confidence. The Plea for it from Rom. 7. represented. This

refuted A M••t••schematism usual with Saint Paul in an odiou Topi••k The Apostle shown not to spe••k of h••mself in that Chapter▪ because of several things there spoken which are not truly applicable to him. This evidenced in sundry instances. Nor to have spoken in the person of any regenerate man, which is proved by the same reason, and manifested in sundry Particulars. But to have per∣sonated a strugling, but as yet unrege∣nerated Jew, who had no further assi¦stance against his lusts, but the weak and ineffective Law of Moses. This shown from the order and design of that Chapter. This whole matter represented in a Paraphrase upon the seventh Chapter, with part of the sixth and the eighth. Two Reasons of the inability of Moses's Law to make men wholly obedient; and the perfection, as to them, of the Law of Christ, viz. First, The promise of eternal life. Secondly, The pro¦mise of the Spirit. Both these were wanting in the Law; and are most clearly supplied in the Gospel. The Jews had the assistance of the Spirit, not by virtue of any Article in their Law; but by the gracious Covenant of the Gospel, which has been con∣firmed with the world ever since A∣dam. The Law mentioned in Scri∣pture as a weak and mean instru∣ment upon the account of these de∣fects. This weakness of the Law set off particularly in this seventh to the Romans. No hopes to any man who acts sin from this Chapter; but plain declarations of the necessity of a w••rking obedience shown in se¦veral expressions of it to that purpose. A proof of the necessity of this fourth part of integrity, the obedience of our ex••cutive powers in our work•• and actions; and the insignificancy of all the rest when it is wanting. 283

CHAP. V. Of the s••cond sort of integrity, an integrity of times and seasons.

The Contents.

Of the second sort of integrity, viz. that of times and seasons. Of the unconstancy of many mens obedience. Perseverance necessary unto bliss. The desperate case of Apostates, both as to the difficulty of their recovery from sin, and the greatness of their punishment. 325

CHAP. VI. Of the third fort of integrity, viz. that of the object; or of obe∣dience to all the particular Laws and parts of Duty.

The Contents.

Of the partiality of mens Obedience from their love of some particular sins. Three pretences whereby they justifie the allowed practice of some sins, whilst they are obedient in some other instances. The first pretence is the preservation of their Religion and themselves in times of persecution. A particular account of mens disobedi∣ence under this pretence. The vani∣ty

of it shown from the following con∣siderations. Religion needs not to be rescued from persecution. The free∣dom of outward means of Religion is restrained by it, but the substance of Religion it self is not. It is ex∣tended in some parts, and ennobled in all by sufferings. Where it needs to be defended, disobedience is no fit means to preserve it, because God cannot be honoured, nor Religion ser∣ved by it. Religion and the love of God is only the colour; but the true and real cause of such disobedience is a want of Religion, and too great a love of mens own selves. Men are liable to be deceived by this pretence from a wrong Notion of Religion for religious opinions and professions. A true Notion of Religion for reli∣gious practice upon a religious belief, as it implies both faith and obedience. The danger of disobedience upon this pretence. The practice of all religi∣ous men in this case. Of Religion in the narrow acceptation, for religious professions and opinions. The com∣mendable way of mens preserving it. First, By acting within their own sphere. Secondly, By the use only of lawful means. Thirdly, By a zeal in the first place for the practice of religious Laws, and next to that for the free profession of religious opi¦nions. 330

CHAP. VII. Of the two remaining pretences for a partial obedience.

The Contents.

The second pretence for the allowed pra∣ctice of some sins whilst men obey in others, is the serving of their neces∣sities by sinful arts in times of indi∣gence. An account of mens disobe∣dience upon this pretence. The vani∣ty of it, and the danger of disobey∣ing through it. A third pretence is bodily temper and complexion, age, and way of life. A representation of mens disobedience upon this pretence. The vanity of it, and the dan∣ger of sinning through it. No justi∣fying Plea for disobedience from our age. Nor from our way of life. Nor from our natural temper and comple∣xion, So that this integrity of the Object is excusable upon no pretence. It was always required to mens acce∣ptance. 355

CHAP. VIII. Of obeying with all the heart, and all the soul, &c.

The Contents.

Of obeying God with all the heart, and with all the strength, &c. It in∣cludes not all desire and endeavour after other things, but it implies, First, Sincerity. Secondly, Fer∣vency. Thirdly, Integrity, or o∣beying, not some but, all the Laws of God. These three include all that is contained in it; which is shown from their obedience, who are said in Scripture to have fulfilled it. Inte∣grity implies sincerity and fervency,

and love with all the heart is explain∣ed in the places where it is mention∣ed, by loving him entirely. Sincerity and uprightness the Conditions of an acceptable Obedience. This a hard Condition in the degeneracy of our manners; but that is our own fault. It was easie and universally performed by the primitive Christi∣ans. This shown from the Chara¦cters of the Apostles, and of the pri∣mitive Writers. Hence it was that they could despise Death, and even provoke Martyrdom. Some Pleas from our impotence against the strict∣ness of this Obedience, which are considered in the next Book. 370

BOOK IV. Shewing what defects are consistent with a regenerate state, and dispensed with in the Gospel.

CHAP. I. Shewing in general that some sins are consistent with a state of Grace.

The Contents.

SOme failings consistent with a state of Grace. This shewn in the ge∣neral; First, From the necessity of humane Nature, which cannot live without them. Secondly, From sun∣dry examples of pious men, who had right to life whilst they lived in them. 385

CHAP. II. Of the nature of these consistent slips more particularly.

The Contents.

Our unchosen sins are consistent with a state of Grace, but our wilful and chosen ones destroy it. All things are made good or evil, a matter of re∣ward or punishment, by a Law. Laws are given for the guidance and reward only of our voluntary and chosen actions. This proved, first from the clear reason of the thing. Where it is inferred from the nature of Laws, which is to oblige; from that way that all Laws have of obli∣ging, which is not by forcing, but perswading men; from the dueness of rewards and punishments, commen∣dations and reproofs; from the ap∣plause or accusations of mens own Consciences upon their obedience or transgressions. Secondly, From the express declarations of Scripture. 396

CHAP. III. Of the nature and danger of voluntary sins.

The Contents.

The nature of a wilful and a deliberate sin. Why it is called a despising of Gods Law, a sinning presumptuously, and with a high hand. Wilful sins of two sorts, viz. some chosen direct∣ly and expresly, others only indirectly and by interpretation. Of direct and interpretative volition. Things cho∣sen in the latter way justly imputable. Of the voluntary causes of inconside∣ration in sins of commission, which are drunkenness, an indulged passion, or a habit of sin. Of the power of these to make men inconsiderate. The cause of inconsideration in sins of o∣mission,

viz. Neglect of the means of acquiring Vertue. Of the vo∣luntariness of all these causes. Of the voluntariness of drunkenness; when it m••y be looked upon as invo¦luntary. Of the voluntariness of an indulged passion; mens great errour lies in indulging the beginnings of sin. Of the voluntariness and crying guilt of a habit of sin. Of the voluntari∣ness of mens neglect of the means of Vertue. No wilful sin is consistent with a state of Grace, but all are damning. A distinct account of the effect of wilful sins, viz. when they only destroy our acceptance for the present, and when moreover they greatly wound and endanger that ha∣bitual Vertue which is the foundation of it, and which should again restore us to it for the time to come. These last are particularly taken notice of in the accounts of God. 409

CHAP. IV. Of the nature of involuntary sins, and of their consistence with a state of salvation.

The Contents.

Of involuntary actions. Of what ac∣count the forced actions of the Body are in Morals. Two causes of invo¦luntariness. First, The violence of mens passions. It doth not excuse. Secondly, The ignorance of their un∣derstandings. This is the cause of all our consistent failings, and the sins that are involuntary upon this ac¦count are consistent with a state of salvation. This proved, 1. From their unavoidableness; The causes of it; in what sense any particular sin among them is said to be avoidable. 2. From the nature of God. A re∣presentation of God's nature from his own Word. and mens experience. The Argument drawn from it for the consistence of such failings. 3. From the nature and declarations of the Gospel. It is fitted to beget a cheer∣ful and filial confidence, and there∣fore is called the Spirit of Adoption. The Argument from this. The Scri∣pture Declarations and Examples in this matter. These Arguments sum∣med up. 440

CHAP. V. Of these involuntary and consistent sins particularly; and of the first cause of innocent invo∣luntariness, viz. ignorance.

The Contents.

A twofold knowledg necessary to choice, viz. a general understanding, and particular consideration. Consistent sins are either sins of ignorance, or of inconsideration. Of sins involuntary through ignorance of the general Law which makes a Duty. How there is still room for it in the World. Of crying sins, which are against na∣tural Conscience, no man can be inno∣cently ignorant. Of what others he may. This ignorance is necessary to all men for some time, and to some for all their lives. Mens sins upon it are not damning. Of sins involun∣tary through our ignorance of the present actions being included in the

known Law, and meant by it. The causes of this ignorance. First, The difference between good and evil in some actions being not in kind, but on¦ly in degree. Secondly, The limit∣edness of most Laws which admit of exceptions, Thirdly, The indirect obligations which pass upon several in∣different actions. Fourthly, The clashing of several Laws, whence one is transgressed in pursuit of ano¦ther; the great errour upon this score i•• in the case of zeal. Fifthly, The clashing of Laws with opinions or pre∣judices. 461

CHAP. VI. Of Prejudice.

The Contents.

The nature of prejudice. It a cause of ignorance of our Duty. The diffe∣rence betwixt things being proposed to a free and empty, and to a prejudiced or prepossessed mind. An evident proposal sufficient to make a free mind understand its Duty; but be∣sides it, a confutation of its repugnant prejudice is necessary to a mind that is prepossessed. An account of several Opinions which make men ignorant of several instances of Duty. One pre∣judice, that nothing is lawful in Gods Worship, but what is authorized by an express command, or example of Scripture; the acts of sin that are justified by this prejudice. Another that all private men are publick Pro∣tectors of Religion, and the Christi∣an Faith; the acts of sin justified by this Opinions. Other Opinions cause a sinful neglect of the Sacraments. These are incident to some honest and obedient hearts. An account of o∣ther prejudices, as that Christ is a Temporal King; the acts of disobedi∣ence authorized by this Opinion. That a good end will justifie an e∣vil action; the acts of sin upon this perswasion. That Dominion is found∣ed in Grace; the disobedient acts a∣vowed by this Principle These are more disobedient and damning. The case stated, what prejudices are con∣sistent with, and what destroy salva∣tion. Some prejudices get into mens minds, not through a disobedient heart, but through weakness of understand∣ing, and fallibility of the means of knowledge. These are consistent with a state of salvation. An instance of this in the prejudice of the Apostles about preaching of the Gospel to all Nations. Other prejudices get into mens minds through damning lusts or sins. A brief account of the influ∣ence of mens lusts and vices upon their Opinions. This is illustrated in the Gnosticks. They were famous for covetousness, and worldly complian∣ces; and for impure lusts, and ex∣cess in bodily pleasures. The effect of these in producing agreeable Opi∣nions. Another of their vices was a turbulent and seditious humour. Their Opinion was answerable. A further illustration of it from the Pharisees. An account of their vi∣ces, and the influence which they had in begetting vile perswasions. This influence of mens lust upon their judg∣ments proved from the Scriptures.

The damnableness of such prejudices as enter this way. Certain marks whereby to judge when prejudices proceed from unmortified lusts. As first, If the sin whereto the prejudice serves, is unmortified in them. Se∣condly, If it lye so near to the preju∣dice, that we could not but see that it ministred to it, when we embraced it. Thirdly, Though it lye more remote, if we still adhere to it when we plain∣ly see that some unquestionable and notorious Laws are evacuated, or in∣fringed by it. A Rule to prevent dis¦obedient prejudices; viz. Let Laws be the Rule whereby to judge of truth in opinions, not opinions the Rule whereby to measure the Obligation of Laws. Some Reasons of this, viz. Because Laws are more plain and cer∣tain, but opinions are more difficult and dubious: Obedience to Laws is the end of revealed truth, and so fit to measure it, not to be measured by it. 480

CHAP. VII. A sixth cause of ignorance of the present actions being comprehen∣ded under a known Law. And of the excusableness of our transgres∣sions upon both these sorts of ig∣norance.

The Contents.

All the forementioned causes of igno∣rance of our present actions being in∣cluded in the known Law, are such to knowing and learned men. Besides them, the difficult and obscure nature of several sins is a general cause of it to the rude and unlearned. Sins upon this ignorance, as well as upon ignorance of the Law it self, uncho∣sen, and so consistent with a state of Grace and Salvation. Where there is something of choice in it they extenu∣ate the sin and abate the punishment, though they do not wholly excuse it. The excuse for these actions is only whilst we are plainly ignorant: they are damning when we are enlightened so far as to doubt of them, but par∣donable whilst we are in darkness or errour. This excuse is for both the modes of ignorance, 1. Forgetful∣ness; 2. Errour. All this pardon hitherto discoursed of upon the account of ignorance of either sort, is no fur∣ther than the ignorance it self is invo∣luntary. The wilfulness of some mens ignorance. The several steps in vo∣luntary ignorance. The causes of it, Two things required to render igno∣rance involuntary, 1. An honest heart, 2. An honest industry. What mea∣sures necessary to the acceptance of this industry. Gods candor in judg∣ing of its sufficiency. This Discourse upon this first cause of an innocent involuntariness, viz. ignorance, sum∣med up. 522

CHAP. VIII. Of sins consistent through the second Cause of an innocent involun∣tariness, viz. inconsideration.

The Contents.

Consideration is necessary to choice. Some sins are inconsiderate. Three innocent causes of inconsideration: 1. Suddenness and surprize of oppor∣tunity.

An account of this. The involuntariness of it. Slips upon it are consistent. 2. Weariness of our thinking powers or understandings. An account of this; and of its invo∣luntariness. The consistence of our transgressions by reason of it. 3. Dis¦composure or disturbance of them. An account of this. The causes of it are Drunkenness, or a strong Passion. Drunkenness is always our own fault. Our Passions grow strong in us some∣times by our own indulgence, and then they are our damning sin, and we must suffer for the evil that we com∣mit under them: sometimes through the suddenness, and greatness of out∣ward Objects; and then they are par∣donable, and our inconsiderate slips upon them are excusable. The pas∣sions which have good for their Ob∣ject, as Love, Desire, &c. cannot by any force of outward objects be so suddenly forced upon us. But the pas∣sions which have evil, as grief, anger, and fear especially, often are. The reason of this difference. Inconside∣ration upon the latter excusable, but not upon the former. This difference made by our Saviour in a case where both were criminal. Excusable slips upon discomposure of our thinking powers, are such as proceed from an unwill'd sudden grief or anger, but especially from a sudden fear. No fear is involuntary but what is sud∣den, and sins upon deliberate fear are damning; but upon unwill'd sud∣den fear, grief, or anger, consistent with salvation. Cautions about in∣considerate sins to prevent false con∣fidence. No sin is innocently incon∣siderate: 1. Where we have time and an undisturbed understanding. 2. Where the sin is mischievous, or great∣ly criminal. 3. When we do not strive against it. We must endea∣vour against all involuntary failings, though we cannot resolve against them. 4. When we are not sorry af∣ter we have committed it, nor beg pardon for it. 5. When it is com∣mitted with observation. A summa∣ry repetition of this fourth Book. 544

BOOK V. Of those Remedies which restore men to a state of Salvation when they are fallen from it; and of some needless Scruples concerning it.

CHAP. I. Of Repentance which restores us to God's Favour after Sins of all sorts.

The Contents.

THE rigour of the Mosaick Law is taken away by Christ, who came to preach Pardon upon Repen∣tance where that denounced an una∣voidable punishment. Repentance is the great Remedy. God heartily de∣sires mens Repentance, and promises Forgiveness to it. This has been preached in all times. The Remedy for our unknown sins. They are un∣capable of a particular Prayer and Repentance, but are forgiven upon a

general one. The Remedy of wilful sins is a particular Repentance. That is available for their pardon; for wilful sins after Baptism, as well as before it. Two places, which seem to deny all pardon to wilful sins after Baptism, cleared; the wilful sin, Heb. 10.26, is not any wilful transgres∣sion of any particular Law of Christ, which have all been pardoned; but a wilful apostasie from his whole Religi¦on, which is proved from sundry things there spoken of it. The fal∣ling away mentioned Heb. 6, is like wise apostasie from Christianity, which is shewn from those things which they are said to fall from, and those others which are said to be implied in their falling. An account of the desperate state of these men. The state of some habitual Sinners desperate and irre∣claimable, by reason their period of Grace is over, but this is no discou∣ragement to any mans Repentance. 568

CHAP. II. Of Reconciliation, and Restitution upon those Sins, whereby we have offended or injured our Brethren.

The Contents.

Of the necessity of Reconciliation upon Sins whereby we have offended, and of Restitution upon others whereby we have injured our Brethren. In sin three things considerable, the offence against God, and the offence and in∣jury against men. Sins whereby God alone is offended, are sufficiently re∣pented of, and pardonable upon refor∣mation and amendment. Those where∣by we have also offended, or injured our Brethren, are not sufficiently re∣pented of, or pardonable upon that a∣lone, unless moreover we seek to be reconciled, and make restitution. These two means of pardon, for affronts, and injuries against men, are neces∣sary fruits of a sincere and sufficient repentance. Of sins whereby we have justly offended our Brethren. Their ill effects represented, which are to be redressed by penitential acknowledg∣ments▪ and seeking to be reconciled. These penitential acknowledgments necessary only to appease these, whom by our sin we have offended; and so unnecessary, when they know nothing of our offence. Where they do, Re∣conciliation is necessary so far only as it can be had, and where we have an opportunity of seeking it. This Dis∣course upon Reconciliation summed up. Of sins of injustice, whereby we have injured men. Reparation ordinarily necessary to a sincere, and always to a sufficient Repentance of them. 'Tis necessary moreover in it self, as an in∣stance of strict Justice. An account of particular injuries, how to be re∣paired where the injured persons can, and how where they cannot receive it. Restitution necessary whether our Bre∣thren know themselves to be injured by us, or no. It is due only upon sins of injustice. Of the perfect right which we have to things of strict Justice, and of the imperfect right which we have to things of Charity, whence the performance of them is sometimes

called righteousness. In sins of in justice, reparation due so far only as we can, and according as we have opportunity to make it. In judging of a just opportunity, caution given that we be neither too strict, so as more than needs to prejudice our selves; nor too loose, so as to over-charge our Neighbours. This Dis¦course of reparation upon injuries summed up. 601

CHAP. III. Of the Remedy for involuntary sins.

The Contents.

Involuntary sins imply something of our own fault, and so 'tis fit we should be sorry for them, and beg pardon. They had a remedy under Moses's Law, and have now likewise under Christ's Gospel. We are qualified for their pardon, not by a particu∣lar repentance and reformation: but in the general, by our obedience in all our wilful and chosen actions; in particular, by our prayers for Gods pardon, and our Charity and forgive∣ness of the sins of other men. This Discourse of Repentance summed up. An Application to particular Offen∣ders, whether voluntary or involun¦tary. A Summary of all that has been hitherto discoursed. 623

CHAP. IV. Of such groundless Scruples as make safe, but weak Minds doubt of their Title to Salvation.

The Contents.

Pious minds scrupulous. Their condition is safe even then, but uncomfortable. Several need∣less grounds of their fears. 1. Ineffective desires of evil. This represented. No man otherwise good shall be condemned for inef∣fective lusts and thoughts of evil, These are considerable either as to their first birth, or in∣dulged continuance. The first stirrings of lusts after evil things are unavoidable. The after-entertainment is by our own indulgence. Even these are uncondemning so long as they neither are consented to, nor fulfilled, be∣ing in themselves not deadly under the Go∣spel, but a temptation to deadly and damn∣ing sins. The way whereby sin wins up∣on men, and the nature and force of tem∣ptation. To be tempted is no sin, which is proved from the nature of temptation, from Adams being tempted before be sinned, and from Christ's being tempted, who knew no sin. Degrees in temptation or in lusts of evil. Some are checked quickly, and are not per∣mitted long to parly. This happens only in grown men and perfect Christians, and that too not in all instances. These certainly are not damning. Others stay longer, and strive and contend with our mind or conscience, al∣though at last they are vanquished by it. This happens ordinarily to younger Converts, and in extraordinary temptations to grown Chri∣stians. These still are uncondemning, which is shewn from Gal. 5.16, 17; and from the instance of our Saviour Christ. What lusts and desires of evil are damning. They are condemning when they make us consent to a damning sin. A distinct account of the se∣veral s••eps to a sinful action. A proof of this, that from their gaining of our consent in all the after-steps they are mortal. Our lusts must be mortified to that degree, as to be disabled from carrying us on th••s far. This is done when men become true Christians. The better men are, the less difficulty and self-denial do they find in mortification. Watchfulness and strife still necessary. The danger of indulging to temptations, or to lusts and desires of evil. This Point summed up. 63••

CHAP. V. Of two other causes of groundless Scruple to good Souls.

The Contents.

A second cause of scruple is their u••affectedness or distraction sometimes in their prayers. Of the necessity of fixedness and fervency in De∣votion when we can, and of Gods readiness to dispense with them when we cannot enjoy them. Attention disturbed often whether we will or no. A particular cause of it in fer∣vent prayers. Fervency and affection not de∣pending so much upon the command of our wills, as upon the temper of our Bodies. Fer∣vency is unconstant in them whose temper is fit for it. God measures us not by the fixed∣ness of our thoughts, or the warmth of our tempers, but by the choice of our wills and the obedience of our lives. Other qualifica∣tions in prayer are sufficient to have our pray∣ers heard when these are wanting. Yea, those Vertues which make our prayers acceptable, are more eminently shown in our Obedience, so that it would bring down to us the blessings of prayer, should it prove in those respects defe∣ctive. A third cause of scruple is the dan∣ger of idle or impertinent words mentioned Mat. 12.36. The scruples upon this represent∣ed. The practical errour of a morose behavi∣our incurred upon it. This discountenanced by the light of Nature, and by Christianity. The benefits and place of serious Discourse. Plea∣surable conversation a great Field of Vertue. The idle words Mat. 12, not every vain and useless; but false, slanderous and reproachful words; this proved from the place. 664

CHAP. VI. Of the sin against the Holy Ghost, which is a fourth cause of scruple.

The Contents.

Some good mens fear upon this account. What is meant in Scripture by the Holy Ghost. Holy Ghost or Spirit is taken for the gifts or ef∣fects of it; whether they be first ordinary, ei∣ther in our minds or understandings, or in our wills and tempers; or secondly, extraordi∣nary and miraculous. Extraordinary gifts of all sorts proceed from one and the same Spirit or Holy Ghost; upon which ac∣count any of them indifferently are sometimes called Spirit, sometimes Holy Ghost. Holy Ghost and Spirit are frequently distinguish∣ed, and then by Holy Ghost is meant extraor∣dinary gifts respecting the understanding; by Spirit extraordinary gifts respecting the executive powers. The summ of the explica∣tion of this Holy Ghost. What sin against it is unpardonable. To sin against the Holy Ghost is to dishonour him. This is done in every act of sin, but these are not unpardonable. What the unpardonable sin is. Of sin against the ordinary endowments of the Holy Ghost, whether of mind or will; the several de∣grees in this, all of them are pardonable. Of sin against the Spirit. Blaspheming of this comes very near it, and was the sin of the Pharisees, Mat. 12; but it was pardonable. Of sinning against the Holy Ghost. The Ho∣ly Ghost the last means of reducing men to be∣lieve the Gospel, that Covenant of Repentance. The sin against it is unpardonable, because such Sinners are irreclamable. All dishonour of this is not unpardonable; for Simon Magus dishonoured it in actions, who was yet capa∣ble of pardon; but only a blaspheming of it in words. No man is guilty of it whilst he con∣tinues Christian. 681

CHAP. VII. The Conclusion.

The Contents.

Some other causless scruples. The Point of growth in Grace more largely stated. A summary repetition of this whole Discourse. They may dye with courage whose Conscience doth not ac∣cuse them. This accusation must not be for idle words, distractions in Prayer, &c. but for a wilful transgression of some Law of Pie∣ey, Sobriety, &c. above mentioned. It must further be particular and express, not general and roving. If an honest mans heart con∣demn him not for some such unrepented sins, God never will. 700