Part 1 › Chapter 3 › Direction 1: DIRECT. I. Labour to understand well the Nature, Grounds, Reason and Order of Faith and…, A Christian Directory by Richard Baxter (1673) | AskReformation

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:624p. 70

7. It is matter of natural Revelation that there is a God, that he is infinite in his Immensity and ¹Eternity, in his Power, Wisdom and Goodness; that he is the first Cause and Ultimate End of all things; that he is the Preserver and over ruling disposer of all things, and the Supreme Governor of the Rational world, and the great Benefactor of all mankind, and the special Favourer and Rewarder of such as truly love him, seek him and obey him: Also that the soul of man is immortal; and that there is a life of Reward or punishment to come, and that this life is but preparatory unto that: that man is bound to Love God his Maker, and serve him, with all his heart and might; and to believe that this Labour is not vain: that we must do our best to know Gods will, that we may do it: This with much more (of which some part was mentioned, Chap. 1. §. 2, 3, &c.) is of Natural Revelation, which Infidels may know.

7. It is matter of natural Revelation that there is a God, that he is infinite in his Immensity and ¹Eternity, in his Power, Wisdom and Goodness; that he is the first Cause and Ultimate End of all things; that he is the Preserver and over ruling disposer of all things, and the Supream Governour of the Rational world, and the great Benefactor of all mankind, and the special Favourer and Rewarder of such as truly love him, seek him and obey him: Also that the soul of man is immortal; and that there is a life of Reward or punishment to come, and that this life is but preparatory unto that: that man is bound to Love God his Maker, and serve him, with all his heart and might; and to believe that this Labour is not vain: that we must do our best to know Gods will, that we may do it: This with much more (of which some part was mentioned, Chap. 1. §. 2, 3, &c.) is of Natural Revelation, which In•idels may know.

1[…] that they ••d […] & […] Deos & […] imp••ba••. S••••a & statuas ex disciplinae instituto è medio •u•isse: And that some thought that the Jews came from them, p. 4. 6▪ And […] himself •ai•h to these that make O•ph•••• the first Philosopher, V•deant c•r•e qui ita ••lunt, quo sit ce•s•ndus nomine, qui D•• ••••cta ho••n•m vi••, & quae •aro • turpibus quibusque & •lagitiosis hominibus geruntur, asc•i•it pag. 4. He saith also that the said M•• h••d, and […] with them, that men should live again, and become immortal. The like he saith of many other Sects. It is a thing most irrational to doubt of the being of the unseen worlds, and the more excellent inhabitants thereof: when we consider that this l•w and little part of Gods Creation is so full of inhabitants: If a Microscope will show your very eyes a thousand visible creatures which you could never see without i•, nor know that they had any being, will you not allow the pure intellectual sight to go much […] beyond your Microscope?〈…〉 that they ••d 〈…〉 & 〈…〉 Deos & 〈…〉 imp••ba••. S••••a & statuas ex disciplinae instituto è medio •u•isse: And that some thought that the Jews came from them, p. 4. 6▪ And 〈…〉 him••lf •ai•h to these that make O•ph•••• the first Philosopher, V•deant c•r•e qui ita ••lunt, quo sit ce•s•ndus nomine, qui D•• ••••cta ho••n•m vi••, & quae •aro • turpibus quibusque & •lagitiosis hominibus geruntur, asc•i•it pag. 4. He saith also that the said M•• h••d, and 〈…〉 with them, that men should live again, and become immortal. The like he saith of many other Sects. It is a thing most irrational to doubt of the being of the unseen worlds, and the more excellent inhabitants thereof: when we consider that this l•w and little part of Gods Creation is so full of inhabitants: If a Microscope will shew your very eyes a thousand visible creatures which you could never see without i, nor know that they had any being, will you not allow the pure intellectual sight to go much beyond your Microscope?

:625p. 70–71

8. There is so admirable a concord and correspondency of Natural Divinity with supernatural, the ¹natural leading towards the supernatural, and the supernatural falling in so meet where the natural endeth, or falls short, or is defective, that it greatly advantageth us in the Belief of supernatural Divinity. Nay, as the Law of Nature was exactly fitted to man in his natural innocent estate; so the Law and Way of Grace in Christ is so admirably and exactly fitted to the state of lapsed man for his Recovery and Salvation, that the experience which man hath of his sin and misery, may greatly prepare him to perceive and believe this most suitable Gospel or Doctrine of Recovery: And though it may not be called Natural, as if it were fitted to innocent Nature, or as if it were revealed by Natural ordinary means, yet may it be so called, as it is exactly suited to the restoration of lapsed miserable nature; ⟨p. 71⟩even as Lazarus his restored soul, though supernaturally restored, was the most natural associate of his body; or as bread, or milk, or wine, though it should fall from Heaven, is in it self the most natural food for man.

1T[…] ▪ in […], A•ui•a• •••• i[…] An•iqui•• mum omnium •••• •••• Deus, […] us •••• •••• ••l••••imum ••undu•, De• […]. Maximum locus: capit enim omnia: Velocissimum meus: nam per universa discurrit: Fortissimum necessitas: cuncta enim supe•a• ▪ […] temp•s: i•v••••t namque omnia. Q. Utrum prius factum nox an dies? R. N•x, una privy di•. Q. Latet ne Deos homo m•••• ag•••• R. N▪ cogit•••• quidem Q. Quid difficile • R. Seipsum noscere. Q. Quid facile▪ •. Ab a •o moveri. Q. Quid suav•ssimum▪ R. ••ui. Q. Quid Deus? R. Quod initio & fine caret. p. 14. 20, 21.T〈…〉 ▪ in 〈…〉, A•ui•a• •••• i〈…〉 An•iqui•• mum omnium •••• •••• Deus, 〈…〉 us •••• •••• ••l••••imum ••undu•, De• 〈…〉. Maximum locus: capit enim omnia: Velocissimum meus: nam per universa discurrit: Fortissimum necessitas: cuncta enim supe•a• ▪ 〈…〉 temp•s: i•v••••t namque omnia. Q. Utrum prius factum nox an dies? R. N•x, una priu• di•. Q. Latet ne Deos homo m•••• ag•••• R. N▪ cogit•••• quidem Q. Quid difficile • R. Seipsum noscere. Q. Quid facile▪ •. Ab a •o moveri. Q. Quid suav•ssimum▪ R. ••ui. Q. Quid Deus? R. Quod initio & fine caret. p. 14. 20, 21.