Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…

316. 12. And as we must distinguish of Sins as more or less dreadful and dangerous, and of duty as more or less necessary, at least in our apprehension; so also of Sins which are more or less within the power of a willing mind to leave them. Some Sins are such, as that the forsaking of them requireth little more than a willing mind. As to forsake lewd Company, Taverns, Play-houses, Harlots, Drunkenness, Theft, Oppression, Persecution, Perjury, Deceit, &c. Mere will, though instigated by lust, committeth them; And a will that is but truly bent against them, may easily (as to power) cast them off. Whoever committeth them, doth it because he will do it. And to live in the frequent committing of these, is a greater sign of want of Holy habits, or Grace, than of others. For there are other Sins which besides willingness require great power, and care, and labour to forsake them: As to keep a just order in our Thoughts; to keep them from vain objects; to keep our tongues from accustomed vain words, to restrain strong passions upon great provocations; especially to forsake Sins of privation and omission; such as are unbelief as mixed with a weak Faith, and fears mixed with hopes and coldness of desire and prayer, and sluggishness of labour and endeavour, &c. A man may be truly willing to be stronger in all Grace, and to do all duty better, and to forsake all such Sins as these, when yet through the mere weakness of his Graces or Spiritual life, he cannot so exactly watch, nor so diligently labour, nor so patiently hold out, as the case requireth. Though it be not a Physical, but a Moral power which he wanteth, and that culpably; yet such Sins may more ⟨p. 111⟩consist with true Grace than the former; and therefore are called •••s of Infirmity.

316. 12. And as we must distinguish of Sins as more or less dreadful and dangerous, and of duty as more or less necessary, at least in our apprehension; so also of Sins which are more or less within the power of a willing mind to leave them. Some Sins are such, as that the forsaking of them requireth little more than a willing mind. As to forsake lewd Company, Taverns, Play-houses, Harlots, Drunkenness, Theft, Oppression, Persecution, Perjury, Deceit, &c. Meer will, though instigated by lust, committeth them; And a will that is but truly bent against them, may easily (as to power) cast them off. Whoever committeth them, doth it because he will do it. And to live in the frequent committing of these, is a greater sign of want of Holy habits, or Grace, than of others. For there are other Sins which besides willingness require great power, and care, and labour to forsake them: As to keep a just order in our Thoughts; to keep them from vain objects; to keep our tongues from accustomed vain words, to restrain strong passions upon great provocations; especially to forsake Sins of privation and omission; such as are unbelief as mixed with a weak Faith, and fears mixed with hopes and coldness of desire and prayer, and sluggishness of labour and endeavour, &c. A man may be truly willing to be stronger in all Grace, and to do all duty better, and to forsake all such Sins as these, when yet through the meer weakness of his Graces or Spiritual life, he cannot so exactly watch, nor so diligently labour, nor so patiently hold out, as the case requireth. Though it be not a Physical, but a Moral power which he wanteth, and that culpably; yet such Sins may more