The Measures of Christian Obedience, Table of contents
THE CONTENTS.
The INTRODUCTION.
The Contents.
Religious men inquisitive after their future state. Three Articles of Christian belief cause such inquisitiveness. The Articles of Eternal Life, and the Resurrection, make men desire satisfaction. The Article of the last Judgment encourages 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 Condition of happiness.
The Contents.
OBedience the indispensable Condition of happiness. The Laws of the Gospel are given as a Rule to it. The Promises are all upon condition of it, and intended 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 promised. p. 8
CHAP. II. Of pardon promised to Faith, Knowledge 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. Pardon promised to them no further than they are productive of it. Of pardon promised to being in Christ. Christ sometimes signifies the Christian Religion, 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 effect 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, Regeneration, a New Nature, a New Creature. The nature of Repentance, it includes amendment and obedience. The nature of Regeneration and a New Creature. Its fitness to produce Obedience. Some mens repentance ineffectual. The folly of it. Pardon promised to Repentance 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 ordinarily upon an inconstant temporary Principle, viz. nearness of Death, and present fears of it. Though it always 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 ordinarily in a weak and incompetent degree. All TRVE resolution is not able to reform men. Sick bed resolutions generally unable. Such ineffective 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 produces Obedience. Of pardon promised to conversion. The nature of conversion. 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 upon our Obedience. Of the presumption or idleness of most mens prayers. Of the impudence, hypocrisie, and uselessness of such Petitions. Then our prayers are heard, when they are according to Gods will: when we pray for pardon in Repentance, and for strength and assistance in the use of our own endeavours. Pardon promised to Prayer no further than it effects 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 endeavours, and how they carry on ignorant minds into superstition, but well-informed judgments to obedience. Of the influence of mens trust in God upon their obedience. The ineffectiveness of most mens trust. Of the presumption and infidelity of such confidence. 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 fitness of an universal love to produce an universal obedience. That pardon is promised to it for this reason. The Conclusion. 85
BOOK II. Of the Laws of the Gospel, which are the Rule of this Obedience in particular.
CHAP. I. Of the particular Laws comprehended under the Duty of Sobriety.
The Contents.
A Division of our Duty into three general Vertues, Piety, Sobriety, Righteousness. Of the nature of Sobriety. The particular Laws commanding 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 Righteousness, both comprehended in one general 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 Duty to God is Honour. The outward expression whereof is Worship. The great offence is dishonour. Of the several Duties and transgressions contained under both. 106
CHAP. III. Of the particular Duties contained under Justice and Charity.
The Contents.
Of the particular Duties contained under Justice and Charity. Both are only expressions of Love, which is the fulfilling of the Law. Of the particular sins against both. Of scandal. Of the combination of Justice and Charity in a state that results from both, viz. peace. Of the several Duties comprehended under it. Of the particular sins reducible to unpeaceableness. Of the latitude of the word Neighbour, to whom all these dutiful expressions are due. Its narrowness in the Jewish sense. Its universality in the Christian. 114
CHAP. IV. Of our Duties to men in particular Relations.
The Contents.
Of our Duties to other men in particular Relations. The Duties enjoined, and the sins prohibited towards Kings and Princes, Bishops and other Ministers. The particular Duties and sins in the relation of Husband and Wife, Parents and Children, Brethren and Sisters, Masters and Servants. Of the two Sacraments, and Repentance. A recital of all particular Duties enjoined, and sins prohibited to Christians. Of the harmlesness of a defective enumeration, the Duties of the Gospel being suggested 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 forementioned particular Laws. That they are bound upon us by our hopes of Heaven, and our fears of Hell. Of the Sanction of all the particular affirmative or commanding Laws. 168
CHAP. VI. Of the Sanction of all the forbidding 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 Heathens under the revelations of Nature. And that of the Jews under the additional light of Moses's Law. 190
BOOK III. What degrees and manner of Obedience is required to all the Laws forementioned.
CHAP. I. Of Sincerity.
The Contents.
THE first qualification of an acceptable obedience, that it be sincere. Two things implied in sincerity, truth or undissembledness, and purity or unmixedness of our service. Of the first Notion of sincerity, as opposite to hyyocrisie, or doing what God commands out of a real intention and design to serve him. Of a two-fold intention, actual and express; or habitual and implicite. Of intention in general, and of these two in particular. 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 service is consistent with an acceptable and sincere Obedience, and what destroys 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. integrity.
The Contents.
Of the second qualification of an acceptable Obedience, viz. integrity. The Notion of integrity or uprightness. A three fold integrity. Of the integrity of our powers and faculties. Or of the Obedience with our minds, affections, wills, and bodily powers. How God is to be obeyed with the first faculty, our minds or understandings. God is to be obeyed with the second faculty, our affections. This Question stated, How God and his Laws, which are spiritual things, are proportionate Objects for our love and affections, 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 account of what measures of Obedience in our minds and affections, is necessary to the acceptance of our service. That contrivances and consultations for evil things, and such mere apprehensions as are particularly forbidden, 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 Principles of good or evil choice and practice. God to be obeyed with the third faculty, our wills. He cannot 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 faculty, viz. our executive or bodily powers, and outward operations.
The Contents.
God is to be obeyed with the fourth faculty, viz. our executive or bodily powers, and outward operations. The great difficulty of Obedience in this instance. Four false grounds whereupon 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 Professions no further available, than they produce obedient works and actions. Secondly, A hope of salvation upon an Obedience of idle desires and ineffective wishes. An opinion of some Casuists, That a desire of Grace is Grace, refuted This stated, and a distinct explication of what is promised to the desire of Obedience, and what to Obedience it self. The pretence for this acceptance of idle desires from Gal. 5.17. considered. An account when the will and desire is taken for the deed and performance. That Text 2 Cor. 8.11, 12. plainly vindicated. Thirdly, A hope of being saved notwithstanding they do sin, because they are insnared into it through the strength of temptations. The folly of this. Our own lusts make temptations strong. The Grace of the Gospel is sufficient to overcome them. Fourthly, A hope of being excused because they transgress with an unwilling mind. These mens state represented. Vnwillingness in sin a mitigation, 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 Heaven 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 determines 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 7th 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 personated a strugling, but as yet unregenerated Jew, who had no further assistance 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 promise 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 confirmed with the world ever since Adam. The Law mentioned in Scripture as a weak and mean instrument upon the account of these defects. 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 several 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 obedience 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 disobedience under this pretence. The vanity of it shown from the following considerations. Religion needs not to be rescued from persecution. The freedom of outward means of Religion is restrained by it, but the substance of Religion it self is not. It is extended 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 served 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 religious practice upon a religious belief, as it implies both faith and obedience. The danger of disobedience upon this pretence. The practice of all religious men in this case. Of Religion in the narrow acceptation, for religious professions and opinions. The commendable 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 opinions. 330
CHAP. VII. Of the two remaining pretences for a partial obedience.
The Contents.
The second pretence for the allowed practice of some sins whilst men obey in others, is the serving of their necessities by sinful arts in times of indigence. An account of mens disobedience upon this pretence. The vanity of it, and the danger of disobeying 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 danger of sinning through it. No justifying Plea for disobedience from our age. Nor from our way of life. Nor from our natural temper and complexion, So that this integrity of the Object is excusable upon no pretence. It was always required to mens acceptance. 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 includes not all desire and endeavour after other things, but it implies, First, Sincerity. Secondly, Fervency. Thirdly, Integrity, or obeying, 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. Integrity implies sincerity and fervency, and love with all the heart is explained in the places where it is mentioned, 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 Christians. This shown from the Characters of the Apostles, and of the primitive Writers. Hence it was that they could despise Death, and even provoke Martyrdom. Some Pleas from our impotence against the strictness 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 general; First, From the necessity of humane Nature, which cannot live without them. Secondly, From sundry 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 reward 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 obliging, which is not by forcing, but perswading men; from the dueness of rewards and punishments, commendations and reproofs; from the applause 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 directly and expresly, others only indirectly and by interpretation. Of direct and interpretative volition. Things chosen in the latter way justly imputable. Of the voluntary causes of inconsideration 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 omission, viz. Neglect of the means of acquiring Vertue. Of the voluntariness of all these causes. Of the voluntariness of drunkenness; when it m…y be looked upon as involuntary. 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 voluntariness 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 habitual 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 account the forced actions of the Body are in Morals. Two causes of involuntariness. First, The violence of mens passions. It doth not excuse. Secondly, The ignorance of their understandings. This is the cause of all our consistent failings, and the sins that are involuntary upon this account 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 representation 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 cheerful and filial confidence, and therefore is called the Spirit of Adoption. The Argument from this. The Scripture Declarations and Examples in this matter. These Arguments summed up. 440
CHAP. V. Of these involuntary and consistent sins particularly; and of the first cause of innocent involuntariness, 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 natural Conscience, no man can be innocently 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 involuntary 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 only in degree. Secondly, The limitedness of most Laws which admit of exceptions, Thirdly, The indirect obligations which pass upon several indifferent actions. Fourthly, The clashing of several Laws, whence one is transgressed in pursuit of another; the great errour upon this score i… in the case of zeal. Fifthly, The clashing of Laws with opinions or prejudices. 461
CHAP. VI. Of Prejudice.
The Contents.
The nature of prejudice. It a cause of ignorance of our Duty. The difference 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 besides 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 prejudice, 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 Protectors of Religion, and the Christian 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 other prejudices, as that Christ is a Temporal King; the acts of disobedience authorized by this Opinion. That a good end will justifie an evil action; the acts of sin upon this perswasion. That Dominion is founded in Grace; the disobedient acts avowed by this Principle These are more disobedient and damning. The case stated, what prejudices are consistent with, and what destroy salvation. Some prejudices get into mens minds, not through a disobedient heart, but through weakness of understanding, 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 influence of mens lusts and vices upon their Opinions. This is illustrated in the Gnosticks. They were famous for covetousness, and worldly compliances; and for impure lusts, and excess in bodily pleasures. The effect of these in producing agreeable Opinions. 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 vices, and the influence which they had in begetting vile perswasions. This influence of mens lust upon their judgments 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. Secondly, If it lye so near to the prejudice, 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 plainly see that some unquestionable and notorious Laws are evacuated, or infringed by it. A Rule to prevent disobedient 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 certain, 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 comprehended under a known Law. And of the excusableness of our transgressions upon both these sorts of ignorance.
The Contents.
All the forementioned causes of ignorance of our present actions being included 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, unchosen, and so consistent with a state of Grace and Salvation. Where there is something of choice in it they extenuate 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 pardonable whilst we are in darkness or errour. This excuse is for both the modes of ignorance, 1. Forgetfulness; 2. Errour. All this pardon hitherto discoursed of upon the account of ignorance of either sort, is no further than the ignorance it self is involuntary. The wilfulness of some mens ignorance. The several steps in voluntary ignorance. The causes of it, Two things required to render ignorance involuntary, 1. An honest heart, 2. An honest industry. What measures necessary to the acceptance of this industry. Gods candor in judging of its sufficiency. This Discourse upon this first cause of an innocent involuntariness, viz. ignorance, summed up. 522
CHAP. VIII. Of sins consistent through the second Cause of an innocent involuntariness, viz. inconsideration.
The Contents.
Consideration is necessary to choice. Some sins are inconsiderate. Three innocent causes of inconsideration: 1. Suddenness and surprize of opportunity. 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 involuntariness. The consistence of our transgressions by reason of it. 3. Discomposure 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 sometimes by our own indulgence, and then they are our damning sin, and we must suffer for the evil that we commit under them: sometimes through the suddenness, and greatness of outward Objects; and then they are pardonable, and our inconsiderate slips upon them are excusable. The passions which have good for their Object, as Love, Desire, &c. cannot by any force of outward objects be so suddenly forced upon us. But the passions which have evil, as grief, anger, and fear especially, often are. The reason of this difference. Inconsideration 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 sudden, and sins upon deliberate fear are damning; but upon unwill'd sudden fear, grief, or anger, consistent with salvation. Cautions about inconsiderate sins to prevent false confidence. No sin is innocently inconsiderate: 1. Where we have time and an undisturbed understanding. 2. Where the sin is mischievous, or greatly criminal. 3. When we do not strive against it. We must endeavour against all involuntary failings, though we cannot resolve against them. 4. When we are not sorry after we have committed it, nor beg pardon for it. 5. When it is committed with observation. A summary 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 Repentance where that denounced an unavoidable punishment. Repentance is the great Remedy. God heartily desires mens Repentance, and promises Forgiveness to it. This has been preached in all times. The Remedy for our unknown sins. They are uncapable 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 transgression of any particular Law of Christ, which have all been pardoned; but a wilful apostasie from his whole Religion, which is proved from sundry things there spoken of it. The falling 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 irreclaimable, by reason their period of Grace is over, but this is no discouragement 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 injury against men. Sins whereby God alone is offended, are sufficiently repented of, and pardonable upon reformation and amendment. Those whereby we have also offended, or injured our Brethren, are not sufficiently repented of, or pardonable upon that alone, unless moreover we seek to be reconciled, and make restitution. These two means of pardon, for affronts, and injuries against men, are necessary 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 acknowledgments▪ 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, Reconciliation is necessary so far only as it can be had, and where we have an opportunity of seeking it. This Discourse 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 instance of strict Justice. An account of particular injuries, how to be repaired where the injured persons can, and how where they cannot receive it. Restitution necessary whether our Brethren 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 Discourse 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 particular 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 forgiveness of the sins of other men. This Discourse of Repentance summed up. An Application to particular Offenders, whether voluntary or involuntary. 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 needless grounds of their fears. 1. Ineffective desires of evil. This represented. No man otherwise good shall be condemned for ineffective lusts and thoughts of evil, These are considerable either as to their first birth, or indulged 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, being in themselves not deadly under the Gospel, but a temptation to deadly and damning sins. The way whereby sin wins upon men, and the nature and force of temptation. 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 permitted 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, although at last they are vanquished by it. This happens ordinarily to younger Converts, and in extraordinary temptations to grown Christians. 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 several 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 Devotion 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 fervent prayers. Fervency and affection not depending so much upon the command of our wills, as upon the temper of our Bodies. Fervency is unconstant in them whose temper is fit for it. God measures us not by the fixedness of our thoughts, or the warmth of our tempers, but by the choice of our wills and the obedience of our lives. Other qualifications in prayer are sufficient to have our prayers 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 defective. A third cause of scruple is the danger of idle or impertinent words mentioned Mat. 12.36. The scruples upon this represented. The practical errour of a morose behaviour incurred upon it. This discountenanced by the light of Nature, and by Christianity. The benefits and place of serious Discourse. Pleasurable 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 effects of it; whether they be first ordinary, either in our minds or understandings, or in our wills and tempers; or secondly, extraordinary and miraculous. Extraordinary gifts of all sorts proceed from one and the same Spirit or Holy Ghost; upon which account any of them indifferently are sometimes called Spirit, sometimes Holy Ghost. Holy Ghost and Spirit are frequently distinguished, and then by Holy Ghost is meant extraordinary gifts respecting the understanding; by Spirit extraordinary gifts respecting the executive powers. The summ of the explication 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 degrees 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 Holy Ghost the last means of reducing men to believe 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 capable of pardon; but only a blaspheming of it in words. No man is guilty of it whilst he continues 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 accuse them. This accusation must not be for idle words, distractions in Prayer, &c. but for a wilful transgression of some Law of Pieey, Sobriety, &c. above mentioned. It must further be particular and express, not general and roving. If an honest mans heart condemn him not for some such unrepented sins, God never will. 700