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
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.
§. 32. Direct. 11. Remember to what ends all worldly things were made and given you, and what a 1happy advantage you may make of them by renouncing them as they would be provision for your lusts, and by devoting your selves and them to God. The use of their sweetness is, to draw your souls to taste2 by faith the heavenly sweetness. They are the Looking-glass of souls in flesh that are not yet ⟨p. 261⟩admitted to see things spiritual face to face. They are the provender of our bodies; our travelling furniture and helps; our Inns, and solacing company in the way; they are some of Gods Love-tokens; some of the lesser pieces of his Coin, and bear his Image and superscription: They are drops from the Rivers of the eternal pleasures; to tell the mind by the way of the senses how good the Donor is, and how amiable; and what higher Delights there are for souls; and to point us to the better things which these foretell: They are messengers from Heaven to testify our Fathers care and love, and to bespeak our thankfulness, love and duty; and to bear witness against sin, and bind us faster to obedience: They are the first Volume of the Word of God: The first Book that man was set to read, to acquaint him fully with his Maker: As the Word which we read and hear is the Chariot of the Spirit, by which it maketh its accesses to the soul; so the delights of sight, and taste, and smell, and touch, and hearing were appointed as an ordinary way for the speedy access of heavenly love and sweetness to the Heart, that upon the first perception of the goodness and sweetness of the creature, there might presently be transmitted by a due progression, or deep impression of the goodness of God upon the soul: That the creature being the Letters of Gods Book, which are seen by our eye, the sense (even the Love of our great Creator) might presently be perceived by the mind: and no letter might once be looked upon but for the sense: no creature ever seen, or tasted, or heard, or felt in any delectable quality, without a sense of the Love of God: That as the touch of the hand upon the strings of the Lute do cause the melody, so Gods touch by his mercies upon our hearts, might presently tune them into Love, and Gratitude, and Praise. They are the Tools by which we must do much of our Masters work:
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.
§. 32. Direct. 11. Remember to what ends all worldly things were made and given you, and what a
happy advantage you may make of them by renouncing them as they would be provision for your lusts, and by devoting your selves and them to God. The use of their sweetness is, to draw your souls to taste
by faith the heavenly sweetness. They are the Looking-glass of souls in flesh that are not yet
⟨p. 261⟩
admitted to see things spiritual face to face. They are the provender of our bodies; our travelling furniture and helps; our Inns, and solacing company in the way; they are some of Gods Love-tokens; some of the lesser pieces of his Coin, and bear his Image and superscription: They are drops from the Rivers of the eternal pleasures; to tell the mind by the way of the senses how good the Donor is, and how amiable; and what higher Delights there are for souls; and to point us to the better things which these foretell: They are messengers from Heaven to testifie our Fathers care and love, and to bespeak our thankfulness, love and duty; and to bear witness against sin, and bind us faster to obedience: They are the first Volume of the Word of God: The first Book that man was set to read, to acquaint him fully with his Maker: As the Word which we read and hear is the Chariot of the Spirit, by which it maketh its accesses to the soul; so the delights of sight, and taste, and smell, and touch, and hearing were appointed as an ordinary way for the speedy access of heavenly love and sweetness to the Heart, that upon the first perception of the goodness and sweetness of the creature, there might presently be transmitted by a due progression, or deep impression of the goodness of God upon the soul: That the creature being the Letters of Gods Book, which are seen by our eye, the sense (even the Love of our great Creator) might presently be perceived by the mind: and no letter might once be lookt upon but for the sense: no creature ever seen, or tasted, or heard, or felt in any delectable quality, without a sense of the Love of God: That as the touch of the hand upon the strings of the Lute do cause the melody, so Gods touch by his mercies upon our hearts, might presently tune them into Love, and Gratitude, and Praise. They are the Tools by which we must do much of our Masters work:
1Direct. 11.
2Et si•u• in patria De•s est speculum in quo reiucent creaturae; sic è converso in via, creaturae sunt speculum quo creator videtur. Paul. Sca•iger in Ep. C•th. l. 14. Thes. 123. p. 689.
They are means by which we may refresh our brethren, and express our love to one another, and our love to our Lord and Master in his servants: They are our Masters stock which we must trade with, by the improvement of which, no less than the Reward of endless Happiness may be attained. These are the Uses to which God gives us outward mercies. Love them thus, and Delight in them, and Use them thus, and spare not: yea, seek1 them thus, and be thankful for them. But when the creatures are given for so excellent a use, will you debase them all by making them only the fuel of your lusts, and the provisions for your flesh? And will you love them and dote upon them in these base respects; while you utterly neglect their noblest use? You are just like children that cry for Books, and can never have enow; but its only to play with them because they are fine; but when they are set to learn and read them, they cry as much because they love it not: Or like one that should spend his life and labour in getting the finest clothes, to dress his Dogs and Horses with, but himself goeth naked and will not wear them.
They are means by which we may refresh our brethren, and express our love to one another, and our love to our Lord and Master in his servants: They are our Masters stock which we must trade with, by the improvement of which, no less than the Reward of endless Happiness may be attained. These are the Uses to which God gives us outward mercies. Love them thus, and Delight in them, and Use them thus, and spare not: yea, seek1 them thus, and be thankful for them. But when the creatures are given for so excellent a use, will you debase them all by making them only the fuell of your lusts, and the provisions for your flesh? And will you love them and dote upon them in these base respects; while you utterly neglect their noblest use? You are just like children that cry for Books, and can never have enouw; but its only to play with them because they are fine; but when they are set to learn and read them, they cry as much because they love it not: Or like one that should spend his life and labour in getting the finest clothes, to dress his Dogs and Horses with, but himself goeth naked and will not wear them.
1Even Dionysius the Tyrant was bountiful to Philosophers: To Plato he gave above fourscore Talents, Laert. in Plato•e, and much to Aristippus and many more, and he offered much to many Philosophers that refused it. And so did Croesus.Even Dyonisius the Tyrant was bountiful to Philosophers: To Plato he gave above fourscore Talents, Laert. in Plato•e, and much to Aristippus and many more, and he offered much to many Philosophers that refused it. And so did Croesus.
§. 33. Direct. 12. Remember that God hath promised to provide for you, and that you shall want 1nothing that is good for you, if you will live above these worldly things, and seek first his Kingdom, and the righteousness thereof. And cannot you trust his promise? If you truly believe that he is God,2 and that he is true, and that his particular providence extendeth to the very numbering of your hairs, you will sure trust him rather than trust to your own forecast and industry. Do you think his provision is not better for you than your own? All your own care cannot keep you alive an hour, nor cannot prosper any of your labours, if you provoke him to blast them. And if you are not content with his provisions, nor submit your selves to the disposals of his love and wisdom, you disoblige God, and provoke him to leave you to the fruits of your own care and diligence: And then you will find that it had been your wiser way to have trusted God.
§. 33. Direct. 12. Remember that God hath promised to provide for you, and that you shall want 1nothing that is good for you, if you will live above these worldly things, and seek first his Kingdom, and the righteousness thereof. And cannot you trust his promise? If you truly believe that he is God,2 and that he is true, and that his particular providence extendeth to the very numbring of your hairs, you will sure trust him rather than trust to your own forecast and industry. Do you think his provision is not better for you than your own? All your own care cannot keep you alive an hour, nor cannot prosper any of your labours, if you provoke him to blast them. And if you are not content with his provisions, nor submit your selves to the disposals of his love and wisdom, you disoblige God, and provoke him to leave you to the fruits of your own care and diligence: And then you will find that it had been your wiser way to have trusted God.
§. 34. Direct. 13. Think often on the dreadful importance and effects of the Love of Riches, or a 1worldly mind. 1. It is a most certain sign of a state of death and misery where it hath the upper2 hand. It is the departing of the heart from God to creatures: See the malignity of it before. Good ⟨p. 262⟩men have been overtaken with heinous sins; but its hard to find where Scripture calleth any of them Covetous. A heart secretly cleaving most to this present world and its prosperity, is the very3 killing sin of every hypocrite, yea, and of all ungodly men. 2. Worldliness makes the Word unprofitable, and keepeth men from believing and repenting, and coming home to God, and minding seriously the everlasting world: What so much hindereth the Conversion of sinners, as the love and ca•es of earthly things? They cannot serve God and Mammon: Their treasure and hearts cannot be chiefly be both in Heaven and Earth? They will not yield to the terms of Christ that love this world: They will not forsake all for a treasure in Heaven. In a word, as you heard, The love of money is the root of all evil, and the Love of the Father is not in the lovers of the world. 3. It destroyeth holy meditation, and conference, and turneth the thoughts to worldly things: And it corrupteth Prayer, and maketh it but a means to serve the flesh, and therefore maketh it odious to God. 4. It is the great hinderance of mens necessary preparation, for death and judgement, and stealeth away their hearts and time till it is too late. 5. It is the great cause of contentions even among the nearest relations; and the cause of the Wars and calamities of Nations; and of the woeful divisions and persecutions of the Church; when a worldly generation think that their worldly interest doth engage them, against self-denying and spiritual principles, practices and persons. 6. It is the great cause of all the injustice, and oppression, and cruelty that rageth in the world. They would do as they would be done by, were it not for the love of money. It maketh men perfidious and false to all their friends and engagements: No vows to God, nor obligations to men, will hold a Lover4 of the world. The world is his God, and his worldly interest is his rule and law. 7. It is the great destroyer of Charity and Good works: No more is done for God and the poor, because the Love of the world forbids it. 8.
§. 34. Direct. 13. Think often on the dreadful importance and effects of the Love of Riches, or a 1worldly mind. 1. It is a most certain sign of a state of death and misery where it hath the upper2 hand. It is the departing of the heart from God to creatures: See the malignity of it before. Good ⟨p. 262⟩men have been overtaken with heinous sins; but its hard to find where Scripture calleth any of them Covetous. A heart secretly cleaving most to this present world and its prosperity, is the very3 killing sin of every hypocrite, yea, and of all ungodly men. 2. Worldliness makes the Word unprofitable, and keepeth men from believing and repenting, and coming home to God, and minding seriously the everlasting world: What so much hindereth the Conversion of sinners, as the love and ca•es of earthly things? They cannot serve God and Mammon: Their treasure and hearts cannot be chiefly be both in Heaven and Earth? They will not yield to the terms of Christ that love this world: They will not forsake all for a treasure in Heaven. In a word, as you heard, The love of money is the root of all evil, and the Love of the Father is not in the lovers of the world. 3. It destroyeth holy meditation, and conference, and turneth the thoughts to worldly things: And it corrupteth Prayer, and maketh it but a means to serve the flesh, and therefore maketh it odious to God. 4. It is the great hinderance of mens necessary preparation, for death and judgement, and stealeth away their hearts and time till it is too late. 5. It is the great cause of contentions even among the nearest relations; and the cause of the Wars and calamities of Nations; and of the woful divisions and persecutions of the Church; when a worldly generation think that their worldly interest doth engage them, against self-denying and spiritual principles, practices and persons. 6. It is the great cause of all the injustice, and oppression, and cruelty that rageth in the world. They would do as they would be done by, were it not for the love of money. It maketh men perfidious and false to all their friends and engagements: No vows to God, nor obligations to men, will hold a Lover4 of the world. The world is his God, and his worldly interest is his rule and law. 7. It is the great destroyer of Charity and Good works: No more is done for God and the poor, because the Love of the world forbids it. 8.
1Direct. 13.
2The mischiefs of a worldly mind. Look upon the face of the calamitous world. and enquire into the causes of all the oppressions, rapines, cruelties, and inhumanity which have made men so like to Devils: Look into the corrupted, lacerated Churches, and enquire into the cause of their contentions, divisions, usurpations, malignity, and cruelty against each other: And you will find that Pride and Worldliness are the Causes of all. When men of a Proud and Worldly mind have by fraud, and friendship, and Simony Usurped the Pastorship of the Churches, according to their Minds and Ends they turn it into a Malignant Domination, and the Carnal worldly part of the Church, is the great enemy and Persecutor of the spiritual part; and the fleshly Hypocrite, as Cain against Abel, is filled with envy against the serious believer, even out of the bitter displeasure of his mind, that his deceitful Sacrifice is less respected: What Covetousness hath done to the advancement of the pretended Holy Catholic Church of Rome, I will give you now, but in the words of an Abbot and Chronicler of their own, Abbas Urspergens. Chron. p. 3•• Vix remansit aliquis Episcopatus, sive dignitas Ecclesiastica, vel et• am Parochialis Ecclesiae, quae ron fie•et litig•osa, & Romam deduceretur ipsa causa, sed non manu vacua. Gaude matter nostra Roma, quondam aperiuntur cataractae thesaurorum in te•ra, ut ad te cons•uant rivi & aggeres nummo•um in magna copia. Laetare super iniquitate filiorum hominum; quondam in recompensationem tantorum malorum, datur tibi prec•um. Jocundare super adjutrice tua discordia; quia erupit de puteo infernalis abyssi, ut accumulentur tibi multa pecunia•um praemia. Habes quod semper sitisti; decanta Canticum, quia per malitiam hominum non p•• tuam Religionem, orbem vicist•. Ad te trahit homines, non ipsorum devotio, aut pura Conscientia, sed s••lerum multiplicium perpetratio, & litium decisio, precio comparata. Fo•tun. Galindas speaking of Pope Paul the fifth, his love to the Jesuits for helping him to money, saith Adeo praestat acquirendarum pecuniarum quam animarum studiosum & peritum esse, apud illos, qui cum animarum Christi sanguine redemptarum, in se curam receperint, vel quid anima sit nesciunt, vel non pluris animam hominis quam piscis faciunt: quod credo suum officium Piscatum quendam esse aliquando per strepitum inaudierint: quibus propterea gratior fuerit, qui Animam auri cum Paracelso, quam animam Saxoniae Electoris invenisse nuntiet. Arcan. Soci. Jesus. pag. 46. Lege ibid. Istruct. secret. de Jesuitarum paxi. Et Joh. Sarisbur. l. 7. c. 21. de Monach. Potentiores & ditiores favore vel mercede recepta facilius (absolution) exnerant, & peccatis alienis humeros supponentes, jubent abire in tunicas & vests pullas, quicquid illi see commisisse deplorant—Si eis obloquets, Religionis inimicus, & veritatis diceris impugnator.
It disordereth and profaneth families; and betrayeth the souls of Children and Servants to the Devil: It turneth out prayer, and reading the Scripture, and good books, and all serious speeches of the li•e to come, because their hearts are taken up with the world; and they have no relish of any thing but the provisions of their flesh: Even the Lords own Day cannot be reserved for holy works, nor a duty performed, but the world is interposing, or diverting the mind. 9. It temp•eth m•n to sin against their knowledge, and to forsake the truth, and fit themselves to the rising side▪ and save their bodies and estates, whatever become of their souls: It is the very price that the Devil gives for souls! With this he bought the soul of Judas, who went to the Pharisees with a [What will you give me, and I will deliver him to you:] With this he attempted Christ himself,1Matth. 4. 9. All these will I give thee, if th•u wilt fall down and worship me. It is the cause of Ap••••acy and unfaithfulness to God: And its the price that sinners sell their God, their Conscience and their salvation for. 10. It depriveth the soul of holy communion with God, and comfort from2 him, and of all foretaste of the life to come, and finally of Heaven it self: For as the Love of the world keepeth out the Love of God and Heaven, it must needs keep out the hopes and comforts3 which should arise from holy love. It would do much to cure the love of money, and of the world, if you knew how pernicious a sin it is.
It disordereth and pro•aneth families; and betrayeth the souls of Children and Servants to the Devil: It turneth out prayer, and reading the Scripture, and good books, and all serious speeches of the li•e to come, because their hearts are taken up with the world; and they have no rel•sh of any thing but the provisions of their flesh: Even the Lords own Day cannot be reserved for holy works, nor a duty performed, but the world is interposing, or diverting the mind. 9. It temp•eth m•n to sin against their knowledge, and to forsake the truth, and fit themselves to the rising side▪ and save their bodies and estates, whatever become of their souls: It is the very price that the D•vil gives for souls! With this he bought the soul of Iudas, who went to the Pharis•es with a [What will you give me, and I will deliver him to you:] With this he attempted Christ himself,1Matth. 4. 9. All these will I give thee, if th•u wilt fall down and worship me. It is the cause of Ap••••acy and unfaithfulness to God: And its the price that sinners sell their God, their Conscience and their salvation for. 10. It depriveth the soul of holy communion with God, and comfort from2 him, and of all foretaste of the life to come, and finally of Heaven it self: For as the Love of the world keepeth out the Love of God and Heaven, it must needs keep out the hopes and comforts3 which should arise from holy love. It would do much to cure the love of money, and of the world, if you knew how pernicious a sin it is.
3Christs Sheep mark is […] on the Sheep that are shor•. When the H•ece groweth long, the Mark wears out.Christs Sheep mark is 〈…〉 on the Sheep that are shor•. When the H•ece groweth long, the Mark wears out.
§. 35. Direct. 14. Remember how base a sin it is, and how dishonourable and debasing to the mind of 1man: If earth be baser than Heaven, and money than God, than an earthly mind is baser than a heavenly mind: As the Serpents feeding on the dust is a baser life than that of Angels, that are employed in admiring, and obeying, and praising the M•st Holy God.
§. 36. Direct. 15. Call your selves to a daily reckoning, how you lay out all that God committeth to 1your trust, and try whether it be so as you would hear of it at judgement. If you did but use to sit2 in judgement daily upon your selves, as those that believe the judgement of God, it would make you more careful to use well what you have, than to get more: And it would quench your thirst after plenty and prosperity, when you perceived you must give so strict an account of it: The flesh it self will less desire it, when it finds it may not have the use of it.
1Direct. 15.
2Pecunia apud cum nunquam mans••••e probatur, nisi […] hora o••era•ur, quando sol •••• exp••ans cursum, n•cturnis tenebris daret locum. Victor. ut. de Eugen. Epise. Ca•th. Plato compareth our life to a Game at Tables: We may wish for a good throw, but what ever it be, we must play it as well as we can. Plutarch. d• tranquil. anim.Pecunia apud cum nunquam mans••••e probatur, nisi 〈…〉 hora o••era•ur, quando sol •••• exp••ans cursum, n•cturnis tenebris daret locum. Victor. ut. de Eugen. Epise. Ca•th. Plato compareth our life to a Game at Tables: We may wish for a good throw, but what ever it be, we must play it as well as we can. Plutarch. d• tranquil. anim.
§. 37. Direct. 16. When you find your Covetousness most eager and dangerous, resolve most to cross 1it, and give more to pious or charitable uses tho••••t another time. For a man hath reason to fly furthest from that sin, which he is most in danger of. And the acts tend to the increase of the habit. Obeying your Covetousness doth increase it: And so the contrary acts, and the disobeying and displeasing it, do destroy it. This course will bring your Covetousness into a despair of attaining its desires; and so will make it sit down and give over the pursuit. It is an open protesting against every covetous desire: and an effectual kind of repenting: and a wise and honest disarming sin, and turning its motions against it self to its own destruction: Use it thus oft, and Covetousness will think it wisdom to be quiet.
§. 37. Direct. 16. When you find your Covetousness most eager and dangerous, resolve most to cross 1it, and give more to pious or charitable uses tho••••t another time. For a man hath reason to fly furthest from that sin, which he is most in danger of. And the acts tend to the encrease of the habit. Obeying your Covetousness doth increase it: And so the contrary acts, and the disobeying and displeasing it, do destroy it. This course will bring your Covetousness into a despair of attaining its desires; and so will make it sit down and give over the pursuit. It is an open protesting against every covetous desire: and an effectual kind of repenting: and a wise and honest disarming sin, and turning its motions against it self to its own destruction: Use it thus oft, and Covetousness will think it wisdom to be quiet.
§. 38. Direct. 17. Above all take heed that you think not of reconciling God and Mammon, and 1mixing Heaven and Earth to be your felicity, and of dreaming that you may keep Heaven for a reserve at last, when the world hath been loved as your best, so long as you could keep it. Nothing so much defendeth worldliness, as a cheating hope, that you have it but in a subdued pardoned degree; and that you are not worldlings, when you are: And nothing so much supports this hope, as because you ⟨p. 263⟩confess that Heaven only must be your last refuge, and full felicity, and therefore you do something for it on the by. But is not the world more loved, more sought, more delighted in, and •aster2 held? Hath it not more of your hearts, your delight, desire and industry? If you cannot let go all for Heaven, and forsake all this world, for a treasure above, you cannot be Christs true Disciples.
§. 39. Direct. 18. If ever you would overcome the love of the world, your great care must be to mortify 1the Flesh; for the world is desired but as its provision. A mortified man hath no need of that, which is a sensualists felicity. Quench your hydropical feverish thirst, and then you will not make2 such a stir for drink. Cure the disease which enrageth your appetite; and that is the safest and cheapest way of satisfying it: Then you will be thankful to God, when you look on other mens wealth and gallantry, that you need not these things! And you will think what a trouble, and burden, and interruption of your better work and comfort, it would be to you, to have so much land, and so many servants, and goods, and business, and persons to mind, as rich men have: And how much better you can enjoy God and your self in a more retired quiet state of life. But of this more in the next Part.
§. 39. Direct. 18. If ever you would overcome the love of the world, your great care must be to mortifie 1the Flesh; for the world is desired but as its provision. A mortified man hath no need of that, which is a sensualists felicity. Quench your hydropical feavorish thirst, and then you will not make2 such a stir for drink. Cure the disease which enrageth your appetite; and that is the safest and cheapest way of satisfying it: Then you will be thankful to God, when you look on other mens wealth and gallantry, that you need not these things! And you will think what a trouble, and burden, and interruption of your better work and comfort, it would be to you, to have so much land, and so many servants, and goods, and business, and persons to mind, as rich men have: And how much better you can enjoy God and your self in a more retired quiet state of life. But of this more in the next Part.
1Direct. 18.
2Socrates saepe cum eorum quae publice vendebantur multitudinem intueretur, secum ista volvebat, Quam multis ipse non egeo? Laert. in Socr. Pecuniam perdidisti? Been, si te illa non pe•didit: quod jam multis possessoribus suis fecit. Gaude tibi ablatum unde infici posses, teque illaesum inter pericula transivisse. Petrarch. l. 2. Dial. 13.Socrates saepe cum eorum quae publice vendebantur multitudinem intueretur, secum ista volvebat, Quam multis ipse non egeo? Laert. in Socr. Pecuniam perdidisti? Bene, si te illa non pe•didit: quod jam multis possessoribus suis fecit. Gaude tibi ablatum unde infici posses, teque illaesum inter pericula transivisse. Petrarch. l. 2. Dial. 13.
§. 40. Did men but know how much of an ungodly damnable state, doth consist in the Love of the world; and how much it is the enemy of souls; and how much of our Religion consisteth in1 the contempt and conquest of it; and what is the meaning of their renouncing the World in their baptismal Covenant; and how many millions the Love of the world will damn for ever; they would not make such a stir for nothing, and spend all their days in providing for their perishing flesh; nor think them happiest that are richest; nor boast themselves of their hearts desire, and bless the Covetous whom the Lord abhorreth, Psal. 10. 3. They would not think that so small a sin which Christians should not so much as name (but in detestation) Ephes. 5. 3. When God hath resolved that the covetous shall not inherit the Kingdom of God, 1 Cor. 6. 10. Ephes. 5. 5. And a Christian must not so much as eat with them, 1 Cor. 5. 11. Did Christ say in vain, Take heed and beware of Covetousness? Luke 12. 15. Woe to him that coveteth an evil Covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil, Hab. 2. 9. O what deserving servants hath the world, that will serve it so diligently, so constantly, and at so dear a rate, when they before hand know that besides a little transitory deluding pleasure, it will pay them with nothing but everlasting shame! O wonderful deceiving power, of such an empty shadow, or rather wonderful folly of mankind! That when so many ages have been deceived before us, and almost every one at death confesseth it did but deceive them, so many still should be deceived, and take no warning by such a world of examples. I conclude with Heb. 13. 5. Let your conversation be without Covetousness, and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
§. 40. Did men but know how much of an ungodly damnable state, doth consist in the Love of the world; and how much it is the enemy of souls; and how much of our Religion consisteth in1 the contempt and conquest of it; and what is the meaning of their renouncing the World in their baptismal Covenant; and how many millions the Love of the world will damn for ever; they would not make such a stir for nothing, and spend all their dayes in providing for their perishing flesh; nor think them happiest that are richest; nor boast themselves of their hearts desire, and bless the Covetous whom the Lord abhorreth, Psal. 10. 3. They would not think that so small a sin which Christians should not so much as name (but in detestation) Ephes. 5. 3. When God hath resolved that the covetous shall not inherit the Kingdom of God, 1 Cor. 6. 10. Ephes. 5. 5. And a Christian must not so much as eat with them, 1 Cor. 5. 11. Did Christ say in vain, Take heed and beware of Covetousness? Luke 12. 15. Wo to him that coveteth an evil Covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil, Hab. 2. 9. O what deserving servants hath the world, that will serve it so diligently, so constantly, and at so dear a rate, when they before hand know that besides a little transitory deluding pleasure, it will pay them with nothing but everlasting shame! O wonderful deceiving power, of such an empty shadow, or rather wonderful folly of mankind! That when so many ages have been deceived before us, and almost every one at death confesseth it did but deceive them, so many still should be deceived, and take no warning by such a world of examples. I conclude with Heb. 13. 5. Let your conversation be without Covetousness, and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
§. 1. I Shall be the shorter on this also, because I have spoken so much already in my Treatise of Self-denial. Before we come to more particular Directions, it is needful that we discern the nature and evil of the sin which we speak against: I shall therefore 1. Tell you what is meant by [Flesh] here: And 2. What flesh-pleasing it is that is unlawful, and what sensuality is. 3. Wherein the Malignity of this sin consisteth. 4. I shall answer some Objections: 5. I shall show you the Signs of it. 6. The Counterfeits of the contrary: 7. And the false Signs, which make some accused wrongfully by themselves or others.
§. 1. I Shall be the shorter on this also, because I have spoken so much already in my Treatise of Self-denyal. Before we come to more particular Directions, it is needful that we discern the nature and evil of the sin which we speak against: I shall therefore 1. Telly you what is meant by [Flesh] here: And 2. What flesh-pleasing it is that is unlawful, and what sensuality is. 3. Wherein the Malignity of this sin consisteth. 4. I shall answer some Objections: 5. I shall shew you the Signs of it. 6. The Counterfeits of the contrary: 7. And the false Signs, which make some accused wrongfully by themselves or others.
§. 2. I. Because you may find in Writings between the Protestants and Papists, that its become a Controversy, whether by [flesh] in Scripture (where this sin is mentioned) be meant the Body it1 self, or the soul so far as it is unregenerate, I shall briefly first resolve this question. When we speak of the unregenerate part, we mean not that the soul hath two parts, whereof one is regenerate and the other unregenerate: But as the purblind eye hath both Light and Darkness in the same subject, so is it with the soul which is regenerate but in part, that is, in an imperfect degree: And by the unregenerate part, is meant the whole soul so far as it is unregenerate. The word [flesh] in its primary signification, is taken for that part of the Body as such without respect to sin: and next for the whole body, as distinct from the soul. But in respect to sin and duty, it is taken 1. Sometime for the sensitive appetite, not as sinful in it self, but as desiring that which God hath obliged Reason to deny it. 2. More frequently for this sensitive appetite as inordinate, and so sinful in its own desires: 3. Most frequently for both the inordinate sensitive appetite it self, and the Rational powers, so far as they are corrupted by it, and sinfully disposed to obey it, or to follow inordinately sensual things: But then the Name is primarily taken for the sensual appetite it self, (as diseased) and but by participation for the Rational powers. For the understanding of which, you must consider, 1. That the appetite it self might innocently (even in innocency) desire a forbidden object: when it was not the Appetite that was forbidden, but the Desire of the Will, or the actual taking it. That a man in a Fever doth Thirst for more than he may lawfully drink, is not of it self a sin: But to Desire it by Practical Volition, or to Drink it is a sin: For it is these that God forbids; and not the Thirst which is not in our power to extinguish. That Adam had an Appetite to the forbidden fruit was not his sin: but that his will obeyed his appetite, and his mouth did eat. For the Appetite and sensitive nature is of God, and is in nature antecedent to the Law: God made us Men, before he gave us Laws: And the Law commandeth us not, to alter our selves from what he made us, or any thing else which is naturally out of our power.
§. 2. I. Because you may find in Writings between the Protestants and Papists, that its become a Controversie, whether by [flesh] in Scripture (where this sin is mentioned) be meant the Body it1 self, or the soul so far as it is unregenerate, I shall briefly first resolve this question. When we speak of the unregenerate part, we mean not that the soul hath two parts, whereof one is regenerate and the other unregenerate: But as the purblind eye hath both Light and Darkness in the same subject, so is it with the soul which is regenerate but in part, that is, in an imperfect degree: And by the unregenerate part, is meant the whole soul so far as it is unregenerate. The word [flesh] in its primary signification, is taken for that part of the Body as such without respect to sin: and next for the whole body, as distinct from the soul. But in respect to sin and duty, it is taken 1. Sometime for the sensitive appetite, not as sinful in it self, but as desiring that which God hath obliged Reason to deny it. 2. More frequently for this sensitive appetite as inordinate, and so sinful in its own desires: 3. Most frequently for both the inordinate sensitive appetite it self, and the Rational powers, so far as they are corrupted by it, and sinfully disposed to obey it, or to follow inordinately sensual things: But then the Name is primarily taken for the sensual appetite it self, (as diseased) and but by participation for the Rational powers. For the understanding of which, you must consider, 1. That the appetite it self might innocently (even in innocency) desire a forbidden object: when it was not the Appetite that was forbidden, but the Desire of the Will, or the actual taking it. That a man in a Feavor doth Thirst for more than he may lawfully drink, is not of it self a sin: But to Desire it by Practical Volition, or to Drink it is a sin: For it is these that God forbids; and not the Thirst which is not in our power to extinguish. That Adam had an Appetite to the forbidden fruit was not his sin: but that his will obeyed his appetite, and his mouth did eat. For the Appetite and sensitive nature is of God, and is in nature antecedent to the Law: God made us Men, before he gave us Laws: And the Law commandeth us not, to alter our selves from what he made us, or any thing else which is naturally out of our power.
But it is the sin of the will and executive powers, to do that evil which consisteth in obeying an innocent Appetite: The Appetite is necessary, and not free; and therefore God doth not direct his commands or prohibitions to it directly, but to the Reason and free-will. 2. But since mans fall, the Appetite it self is corrupted and become inordinate, that is, more impetuous, violent and unruly, than it was in the state of Innocency; by the unhappy distempers that have befallen the Body it self. For we find now by experience, that a man that useth himself to sweet and wholesome temperance, hath no such impetuous strivings of his Appetite against his reason (if he be healthful) as those have that are either diseased, or used to obey their appetites: And if Use and Health make so great alteration, we have cause to think that the Depravation of Nature by the Fall did more. 3. This inordinate appetite is sin, by Participation; so far as the Appetite may be said to be Free by participation, though not in it self: Because it is the Appetite of a Rational free-agent: For though sin be first in the will in its true form, yet it is not the will only that is the subject of it (though primarily it be) but the whole man, so far as his acts are Voluntary: For the will hath the Command of the other faculties: and they are Voluntary acts which the will either commands, or doth not forbid when it can and ought. To lye is a voluntary sin of the man, and the tongue partaketh of the guilt. The will might have kept out that sin, which caused a disorder in the appetite. If a Drunkard or a Glutton provoke a venerous inordinate appetite in himself, that lust is his sin, because it is voluntarily provoked. 4. Yet such additions of inordinacy, as men stir up in any Appetite, by their own actual sins and customs, are more aggravated and dangerous to the soul, than that measure of distemper which is merely the fruit of original sin. 5. This inordinateness of the sensitive Appetite, with the mere Privation of Rectitude in the Mind and Will, is enough to cause mans Actual sin. For if the Horses be headstrong, the mere weakness, sleepiness, negligence, or absence of the Coachman is enough to concur to the overthrow of the Coach:
But it is the sin of the will and executive powers, to do that evil which consisteth in obeying an innocent Appetite: The Appetite is necessary, and not free; and therefore God doth not direct his commands or prohibitions to it directly, but to the Reason and free-will. 2. But since mans fall, the Appetite it self is corrupted and become inordinate, that is, more impetuous, violent and unruly, than it was in the state of Innocency; by the unhappy distempers that have befallen the Body it self. For we find now by experience, that a man that useth himself to sweet and wholsom temperance, hath no such impetuous strivings of his Appetite against his reason (if he be healthful) as those have that are either diseased, or used to obey their appetites: And if Use and Health make so great alteration, we have cause to think that the Depravation of Nature by the Fall did more. 3. This inordinate appetite is sin, by Participation; so far as the Appetite may be said to be Free by participation, though not in it self: Because it is the Appetite of a Rational free-agent: For though sin be first in the will in its true form, yet it is not the will only that is the subject of it (though primarily it be) but the whole man, so far as his acts are Voluntary: For the will hath the Command of the other faculties: and they are Voluntary acts which the will either commands, or doth not forbid when it can and ought. To lye is a voluntary sin of the man, and the tongue partaketh of the guilt. The will might have kept out that sin, which caused a disorder in the appetite. If a Drunkard or a Glutton provoke a venerous inordinate appetite in himself, that lust is his sin, because it is voluntarily provoked. 4. Yet such additions of inordinacy, as men stir up in any Appetite, by their own actual sins and customs, are more aggravated and dangerous to the soul, than that measure of distemper which is meerly the fruit of original sin. 5. This inordinateness of the sensitive Appetite, with the meer Privation of Rectitude in the Mind and Will, is enough to cause mans Actual sin. For if the Horses be headstrong, the meer weakness, sleepiness, negligence, or absence of the Coachman is enough to concur to the overthrow of the Coach:
So if the Reason and Will had no Positive inclinations to evil or sensual objects, yet if they have not so much Light and Love to higher ⟨p. 265⟩things, as will restrain the sensual appetite, it hath positive inclination enough in it self to forbidden things to ruin the soul by actual sin 6. Yet (though it be a great controversy among Divines) I conceive that in the Rational Powers themselves, there are Positive habitual inordinate inclinations to sensual forbidden things. For as actually its certain the Reason of the Proud and Covetous do contrive, and oft approve the sin, and the Will embrace it; so these are done so constantly in a continued stream of action by the whole man, that it •eems apparent that the same faculties which run out out in such strong and constant action, are themselves the subjects of much of the inclining Positive habits: And if it be so in additional acquired sin, its like it was so in Original sin. 7. Though sin be formally subjected first in the Will, yet Materially it is first in the sensitive appetite (at least this sin of Flesh-pleasing or sensuality is): The flesh or sensitive part is the first Desirer, though it be sin no further than it is voluntary. 8. All this set together telleth you further; that the word [flesh] signifieth the sensual inclinations of the whole man; but first and principally the corrupted sensual appetite; and the Mind and Wills (whether Privative or Positive) concurrence, but secondarily, and as falling in with sense. The Appetite 1. Preventeth Reason, 2. And resisteth reason: 3. And at last corrupteth and enticeth Reason and Will to be its servants and purveyors.
So if the Reason and Will had no Positive inclinations to evil or sensual objects, yet if they have not so much Light and Love to higher ⟨p. 265⟩things, as will restrain the sensual appetite, it hath positive inclination enough in it self to forbidden things to ruine the soul by actual sin 6. Yet (though it be a great controversie among Divines) I conceive that in the Rational Powers themselves, there are Positive habitual inordinate inclinations to sensual forbidden things. For as actually its certain the Reason of the Proud and Covetous do contrive, and oft approve the sin, and the Will embrace it; so these are done so constantly in a continued stream of action by the whole man, that it •eems apparent that the same faculties which run out out in such strong and constant action, are themselves the subjects of much of the inclining Positive habits: And if it be so in additional acquired sin, its like it was so in Original sin. 7. Though sin be formally subjected first in the Will, yet Materially it is first in the sensitive appetite (at least this sin of Flesh-pleasing or sensuality is): The flesh or sensitive part is the first Desirer, though it be sin no further than it is voluntary. 8. All this set together telleth you further; that the word [flesh] signifieth the sensual inclinations of the whole man; but first and principally the corrupted sensual appetite; and the Mind and Wills (whether Privative or Positive) concurrence, but secondarily, and as falling in with sense. The Appetite 1. Preventeth Reason, 2. And resisteth reason: 3. And at last corrupteth and enticeth Reason and Will to be its servants and purveyors.
PuritansEngland
Pastor at Kidderminster and prolific nonconformist author.
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The mischiefs of a worldly mind. Look upon the face of the calamitous world. and enquire into the causes of all the oppressions, rapines, cruelties, and inhumanity which have made men so like to Devils: Look into the corrupted, lacerated Churches, and enquire into the cause of their contentions, divisions, usurpations, malignity, and cruelty against each other: And you will find that Pride and Worldliness are the Causes of all. When men of a Proud and Worldly mind have by fraud, and friendship, and Simony Usurped the Pastorship of the Churches, according to their Minds and E•ds they turn it into a Malignant Domination, and the Carnal worldly part of the Church, is the great enemy and Persecutor of the spiritual part; and the fleshly Hypocrite, as Cain against Abel, is filled with envy against the serious believer, even out of the bitter displeasure of his mind, that his deceitful Sacrifice is less respected: What Covetousness hath done to the advancement of the pretended Holy Catholick Church of Rome, I will give you now, but in the words of an Abbot and Chronicler of their own, Abbas Urspergens. Chron. p. 3•• Vix remansit aliquis Episcopatus, sive dignitas Ecclesiastica, vel et• am Parochialis Ecclesiae, quae ron fie•et litig•osa, & Romam deduceretur ipsa causa, sed non manu vacua. Gaude mater nostra Roma, quon•am aperiuntur cataractae thesaurorum in te•ra, ut ad te cons•uant rivi & aggeres nummo•um in magna copia. Laetare super iniquitate filiorum hominum; quon•am in recompensationem tantorum malorum, datur tibi prec•um. Jocundare super adjutrice tua discordia; quia erupit de puteo infernalis abyssi, ut accumulentur tibi multa pecunia•um praemia. Habes quod semper sitisti; decanta Canticum, quia per malitiam hominum non p•• tuam Religionem, orbem vicist•. Ad te trahit homines, non ipsorum devotio, aut pura Conscientia, sed s••lerum multiplicium perpetratio, & litium decisio, precio comparata. Fo•tun. Galindas speaking of Pope Paul the fifth, his love to the Iesuites for helping him to money, saith Adeo praestat acquirendarum pecuniarum quam animarum studiosum & peritum esse, apud illos, qui cum animarum Christi sanguine redemptarum, in se curam receperint, vel quid anima sit nesciunt, vel non pluris animam hominis quam piscis faciunt: quod credo suum officium Piscatum quendam esse aliquando per strepitum inaudierint: quibus propterea gratior fuerit, qui Animam auri cum Paracelso, quam animam Saxoniae Electoris invenisse nuntiet. Arcan. Soci. Iesu. pag. 46. Lege ibid. I•struct. secret. de Iesuitarum p•axi. Et Ioh. Sarisbur. l. 7. c. 21. de Monach. Potentiores & ditiores favore vel mercede recepta facilius (absolutione) ex•nerant, & peccatis alienis humeros supponentes, jubent abire in tunicas & vestes pullas, quicquid illi se commisisse deplorant—Si eis obloquet•s, Religionis inimicus, & veritatis diceris impugnator.
