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Richard Baxter
A Christian Directory
Part 1
Chapter 3
Appendix
p. 185–186

A Christian Directory: Or, A SUM of PRACTICAL THEOLOGY, AND CASES OF CONSCIENCE. Directing Christians, how to USE their Knowledge and Faith; How to improve all Helps and Means, and to Perform all Duties; How to Overcome Temptations, and to escape or mortify every Sin.In Four Parts,I. CHRISTIAN ETHICS (or private Duties.)II. CHRISTIAN OECONOMICKS (or Family Duties.)III. CHRISTIAN ECCLESIASTICS (or Church Duties.)IV. CHRISTIAN POLITICS (or Duties to our Rulers and Neighbours.)By RICHARD BAXTER.Mal. 2. 7▪ 8.The Priests lips should keep Knowledge, and they should seek the Law at his mouth; for he is the messenger of the Lord of Hosts. But ye are departed out of the way: Ye have Caused many to stumble at the Law; ye have corrupted the Covenant of Levi—Matth. 13. 52.Every SCRIBE which is instructed unto the Kingdom of Heaven, is like unto a man that is an Householder, which bringeth forth out of his Treasure things New and Old.Heb. 5. 13, 14.For every one that useth Milk is unskilful in the Word of Righteousness: for he is a Babe: But strong meat belongeth to them that are of full age: Those who by reason of USE, have their senses exercised to discern both Good and Evil.2 Tim. 2. 14, 15, 16.Of these things put them in remembrance; charging them before God, that they STRIVE not about WORDS, to no profit, but to the subverting of the Hearers: Study to show thy self approved UNTO GOD, a Workman that needeth not to be ashamed, RIGHTLY DIVIDING the word of Truth. But shun profane and vain Babblings; for they will increase unto more Ungodliness, and their Word will eat as doth a Canker.2 Pet. 3. 16.In which (Pauls Epistles) are some things hard to be understood: which they that are unlearned and unstable wrest, as they do also the other Scriptures to their own destruction.LONDON, Printed, by Robert White, for Nevill Simmons, at the Sign of the Princes Arms in St. Pauls Church-yard. 1673.A Christian Directory: Or, A SUMM of PRACTICAL THEOLOGIE, AND CASES OF CONSCIENCE. Directing Christians, how to USE their Knowledge and Faith; How to improve all Helps and Means, and to Perform all Duties; How to Overcome Temptations, and to escape or mortifie every Sin.In Four Parts,I. CHRISTIAN ETHICKS (or private Duties.)II. CHRISTIAN OECONOMICKS (or Family Duties.)III. CHRISTIAN ECCLESIASTICKS (or Church Duties.)IV. CHRISTIAN POLITICKS (or Duties to our Rulers and Neighbours.)By RICHARD BAXTER.Mal. 2. 7▪ 8.The Priests lips should keep Knowledge, and they should seek the Law at his mouth; for he is the messenger of the Lord of Hosts. But ye are departed out of the way: Ye have Caused many to stumble at the Law; ye have corrupted the Covenant of Levi—Matth. 13. 52.Every SCRIBE which is instructed unto the Kingdom of Heaven, is like unto a man that is an Housholder, which bringeth forth out of his Treasure things New and Old.Heb. 5. 13, 14.For every one that useth Milk is unskilful in the Word of Righteousness: for he is a Babe: But strong meat belongeth to them that are of full age: Those who by reason of USE, have their senses exercised to discern both Good and Evil.2 Tim. 2. 14, 15, 16.Of these things put them in remembrance; charging them before God, that they STRIVE not aboutTitle page of A Christian Directory, London, 1673

A26892:1575

A Christian Directory

A Christian directory, or, A sum of practical theology and cases of conscience directing Christians how to use their knowledge and faith, how to improve all helps and means, and to perform all duties, how to overcome temptations, and to escape or mortify every sin : in four parts ... / by Richard Baxter.A Christian directory, or, A summ of practical theologie and cases of conscience directing Christians how to use their knowledge and faith, how to improve all helps and means, and to perform all duties, how to overcome temptations, and to escape or mortifie every sin : in four parts ... / by Richard Baxter.

Richard Baxter 1615–1691London: printed by Robert White for Nevill Simmons, 1673

[35], 929, [5], 214 p., [1] leaf of plates : port. · 1.2M words · Wing B1219 · ESTC R21847

Title page typeset from the transcription.

Part 1 › Chapter 3 › Appendix: APPENDIX.

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:1572–1587 of 9,947

:1572p. 185

57. The sensitive faculty and sensitive Interest are still predominant in a carnal or sensual man: And his Reason is voluntarily enslaved to his sense: so that even the Intellectual Appetite contrary to its primitive and sound nature, Loveth chiefly the sensitive Life and Pleasure.

:1573p. 185

58. It is therefore exceeding hard in this depraved state of nature, to Love God or any thing better than our selves: because we Love more by Sense than by Reason; and Reason is weak and serveth the interest of Sense.

:1574p. 185

59. Yet the same man who is prevalently sensual, may know that he hath a rational immortal soul; and that Knowledge and Rectitude are the Felicity of this soul; and that it is the Knowledge and Love of, and Delight in God, the highest Good, that can make him perpetually happy: And therefore as these are apprehended as a means of his own Felicity, he may have some kind of Love or Will unto them all.

:1575p. 185–186

60. The thing therefore that every carnal man would have, is an everlasting perfect sensual pleasure; And he apprehendeth the state of his souls perfection mostly as consisting in this kind of felicity: And even the Knowledge and Love of God which he taketh for part of his felicity, is principally apprehended but as a speculative gratifying of the imagination, as carnal men now desire

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On this page: :1572–1587
Section: :1513–1682
Whole work: 9,947 passages

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Richard Baxter, A Christian Directory (London, 1673), pt. 1, ch. 3, pp. 185–186. EEBO-TCP A26892.

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The book

Title as printed: A Christian directory, or, A sum of practical theology and cases of conscience directing Christians how to use their knowledge and faith, how to improve all helps and means, and to perform all duties, how to overcome temptations, and to escape or mortify every sin : in four parts ... / by Richard Baxter.A Christian directory, or, A summ of practical theologie and cases of conscience directing Christians how to use their knowledge and faith, how to improve all helps and means, and to perform all duties, how to overcome temptations, and to escape or mortifie every sin : in four parts ... / by Richard Baxter.
Author: Richard Baxter 1615–1691
Place: London
Printer: Robert White
Bookseller: Nevill Simmons
Year: 1673
Size: [35], 929, [5], 214 p., [1] leaf of plates : port.
Words: 1,175,050
Catalogue: Wing B1219 · ESTC R21847
Text: EEBO-TCP A26892

Passages: 9,947
Sections: 502

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Richard Baxter 1615–1691

The Reformers and Puritans in their own words, with every quotation checked against the page.

Texts transcribed from the original printings by the Text Creation Partnership (EEBO-TCP and Evans-TCP) and dedicated to the public domain (CC0).

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WORDS,

to no profit, but to the subverting of the Hearers: Study to shew thy self approved

UNTO GOD,

a Workman that needeth not to be ashamed,

RIGHTLY DIVIDING

the word of Truth. But shun profane and vain Bablings; for they will increase unto more Ungodliness, and their Word will eat as doth a Canker.

2 Pet. 3. 16.In which (Pauls Epistles) are some things hard to be understood: which they that are unlearned and unstable wrest, as they do also the other Scriptures to their own destruction.

LONDON, Printed, by Robert White, for Nevill Simmons, at the Sign of the Princes Arms in St. Pauls Church-yard. 1673.

⟨p. 186⟩

knowledge. Or if there be a righter notion of God and Holiness to be Loved for themselves, even ultimately above our sensual pleasure and our selves, yet this is but an uneffectual dreaming Knowledge, producing but an answerable lazy wish: And it will not here prevail against the stronger Love of sensuality and fantastical pleasure, nor against inordinate self-love. And it is a sensual Heaven, under a spiritual Name, which the carnal hope for.

60. The thing therefore that every carnal man would have, is an everlasting perfect sensual pleasure; And he apprehendeth the state of his souls perfection mostly as consisting in this kind of felicity: And even the Knowledge and Love of God which he taketh for part of his felicity, is principally apprehended but as a speculative gratifying of the imagination, as carnal men now desire ⟨p. 186⟩knowledge. Or if there be a righter notion of God and Holiness to be Loved for themselves, even ultimately above our sensual pleasure and our selves, yet this is but an uneffectual dreaming Knowledge, producing but an answerable lazy wish: And it will not here prevail against the stronger Love of sensuality and phantastical pleasure, nor against inordinate self-love. And it is a sensual Heaven, under a spiritual Name, which the carnal hope for.

:1576p. 186

61. This carnal man may Love God as a Means▪ to this Felicity so dreamed of; as knowing that without him it cannot be had, and tasting corporal comforts from him here: And he may Love Holiness as it removeth his contrary calamities, and as he thinks it is crowned with such a reward. But he had rather have that reward of it self without Holiness.

:1577p. 186

62. He may also Love and desire Christ, as a means (conceited) to such an end: And he may use much Religious duty to that end: And he may forbear such sins as that End can spare, lest they deprive him of his hoped-for felicity. Yea, he may suffer much to prevent an endless suffering.

:1578p. 186

63. As Nature necessarily Loveth self and self-felicity, God and the Devil do both make great use of this natural pondus or necessitating Principle, for their several ends: The Devil saith, Thou Lovest Pleasure, therefore take it, and make provision for it. God saith, Thou lovest felicity and fearest misery: I and my Love are the true felicity, and adhering to sensual pleasure, depriveth thee of better, and is the beginning of thy misery, and will bring thee unto worse.

:1579p. 186

64. God commandeth man nothing that is not for his own good, and forbiddeth him nothing which is not (directly or indirectly) to his hurt: And therefore engageth self-love on his side, for every act of our obedience.

:1580p. 186

65. Yet this good of our own is not the highest, nor all the good which God intendeth, and we must intend, but it is subordinate unto the greater good fore-mentioned.

:1581p. 186

66. As a carnal man may have opinionative uneffectual convictions, that God and his Love are his spiritual felicity (better than sensual) yea, and that God is his ultimate End above his own felicity it self, so the sanctifying of man consisteth in bringing up these convictions to be truly effectual and practical, to renew and rule the Mind, and Will, and Life.

:1582p. 186

67. Whether this be done by first knowing God as the Beginning and End, above our selves, and then knowing (effectually) that he is mans felicity; or whether self-love be first excited to Love him as our own felicity, and next we be carried up to Love him for himself as our highest End, it cometh all to one when the work is done; And we cannot prove that God tieth himself constantly to either of these methods alone. But experience telleth us, that the later is the usual way; and that as Nature, so Grace beginneth with the smallest seed, and groweth upward towards perfection: And that self-love and desire of▪ endless felicity and fear of endless misery, are the first notable effects or changes on a repenting soul.

67. Whether this be done by first knowing God as the Beginning and End, above our selves, and then knowing (effectually) that he is mans felicity; or whether self-love be first excited to Love him as our own felicity, and next we be carryed up to Love him for himself as our highest End, it cometh all to one when the work is done; And we cannot prove that God tyeth himself constantly to either of these methods alone. But experience telleth us, that the later is the usual way; and that as Nature, so Grace beginneth with the smallest seed, and groweth upward towards perfection: And that selflove and desire of▪ endless felicity and fear of endless misery, are the first notable effects or changes on a repenting soul.

:1583p. 186

68. And indeed the state of sin lieth both in mans fall from GOD to SELF, and in the mistake of his own felicity, preferring even for Himself a sensible good, before a spiritual, and the Creature before the Creator; And therefore he must be rectified in both.

68. And indeed the state of sin lyeth both in mans fall from GOD to SELF, and in the mistake of his own felicity, preferring even for Himself a sensible good, before a spiritual, and the Creature before the Creator; And therefore he must be rectified in both.

:1584p. 186

69. And the hypocrites uneffectual Love to God and Holiness is much discovered in this, that (as he loveth dead Saints, and their Images and Holy-days, because they trouble him not) so he best loveth (opinionatively) and least hateth (practically) the Saints in Heaven, and the Holiness that is far from him, and God as he conceiveth of him as one that is in Heaven to glorify men; But he hateth (practically, though not professedly) the God that would make him holy, and deprive him of all his sinful pleasures, or condemn him for them: And he can better like Holiness in his Pastor, neighbour or child, than in Himself.

69. And the hypocrites uneffectual Love to God and Holiness is much discovered in this, that (as he loveth dead Saints, and their Images and Holy-dayes, because they trouble him not) so he best loveth (opinionatively) and least hateth (practically) the Saints in Heaven, and the Holiness that is far from him, and God as he conceiveth of him as one that is in Heaven to glorifie men; But he hateth (practically, though not professedly) the God that would make him holy, and deprive him of all his sinful pleasures, or condemn him for them: And he can better like Holiness in his Pastor, neighbour or child, than in Himself.

:1585p. 186

70. Therefore sincerity much consisteth in the Love of self-holiness; but not as for self alone; but as carrying self and all to God.

:1586p. 186

71. As the Sun-beams do without any interception reach the eye, and by them without interception our sight ascendeth and extendeth to the Sun; so Gods communicated Goodness and Glorious Revelation extend through, and by all inferior mediums to our understandings, and our wills; And our Knowledge and Love ascendeth and extendeth through all, and by all again to God. And as it were unnatural for the eye illuminated by the Sun, to see it self only, or to see the mediate creatures, and not to see the Light and Sun by which it seeth (nay, it doth least see it self); so is it unnatural for the soul to understand and Love it self alone (which it little understandeth and should Love with self-denial) and the Creatures only; and not to Love God by whom we know and Love the creature.

71. As the Sun-beams do without any interception reach the eye, and by them without interception our sight ascendeth and extendeth to the Sun; so Gods communicated Goodness and Glorious Revelation extend through, and by all inferiour mediums to our understandings, and our wills; And our Knowledge and Love ascendeth and extendeth through all, and by all again to God. And as it were unnatural for the eye illuminated by the Sun, to see it self only, or to see the mediate creatures, and not to see the Light and Sun by which it seeth (nay, it doth least see it self); so is it unnatural for the soul to understand and Love it self alone (which it little understandeth and should Love with self-denyal) and the Creatures only; and not to Love God by whom we know and Love the creature.

:1587p. 186

72. It is possible to Love God and Holiness and Heaven, as a conceited state and means of our sensual felicity, and escape of pain and misery: But to Love God as the true felicity of the Intellectual nature, and as our spiritual Rest, and yet to Love him only or chiefly for our selves, and not rather for Himself as our highest end, implieth a contradiction. The same I say of Holiness, as Loved only for our selves. The evidence whereof is plain, in that it is Essential to God, to be not only better than our selves and every creature, but also to be the Ultimate End of all things, to which they should tend in all their perfections. And it is Essential to Holiness to be the souls devotion of it self to God as God, and not only to God as our felicity. Therefore to Love God only or chiefly for our selves, is to make him only a means to our felicity, and not our chief End; and it is to make our selves Better, and so more Amiable than God, that is, to be Gods our selves.

72. It is possible to Love God and Holiness and Heaven, as a conceited state and means of our sensual felicity, and escape of pain and misery: But to Love God as the true felicity of the Intellectual nature, and as our spiritual Rest, and yet to Love him only or chiefly for our selves, and not rather for Himself as our highest end, implyeth a contradiction. The same I say of Holiness, as Loved only for our selves. The evidence whereof is plain, in that it is Essential to God, to be not only better than our selves and every creature, but also to be the Ultimate End of all things, to which they should tend in all their perfections. And it is Essential to Holiness to be the souls devotion of it self to God as God, and not only to God as our felicity. Therefore to Love God only or chiefly for our selves, is to make him only a means to our felicity, and not our chief End; and it is to make our selves Better, and so more Amiable than God, that is, to be Gods our selves.

PuritansEngland

Pastor at Kidderminster and prolific nonconformist author.

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