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.
§. 13. Direct. 1. Be sure you mistake not the Spirit of God and its motions, nor receive instead of1 them, the motions of Satan, or of your passions, pride or fleshly wisdom. It is easy to think you are obeying the Spirit, when you are obeying Satan and your own corruptions against the Spirit. By these fruits the Spirit of God is known. 1. The Spirit of God is for Heavenly Wisdom, and neither for Foolishness, or treacherous craftiness, Psal. 19. 7. & 94. 8. Jer. 4. 22. 1 Cor. 2. 4; 5, 6, 7. 2. The Spirit of God is a Spirit of Love, delighting to do good; its doctrine and motions are for Love, and tend to Good; abhorring both selfishness and hurtfulness to others. Gal. 5. 21, 22. 3. He is a Spirit of Concord, and is ever for the Unity of all believers; abhorring both Divisions among the Saints, and carnal compliances and confederacies with the wicked, 1 Cor. 12. Ephes. 4. 3, 4, 5, 6, 13. 1 Cor. 1. 10.2 & 3. 3. Rom. 16, 17, 18. 4. He is a Spirit of humility and self-denial, making us and our knowledge, and gifts and worth, to be very little in our own eyes; Abhorring, pride, ambition, self-exalting, boasting, as also the actual debasing of our selves by earthliness or other sin, Matth. 18. 3.
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.
Eph. 4. 2. 5
. He is a Spirit of meekness, and patience, and forbearance; Abhorring stupidity, and inordinate passion, boisterousness, tumult, envy, contention, reviling and revenge.
. 6. He is a Spirit of zeal for God, resolving men against known sin, and for known truth and duty: Abhorring a furious destroying zeal, and also an indifferency in the cause of God, and a yielding compliance with that which is against it.
. 7. He is a Spirit of Mortification, crucifying the flesh, and still contending against it, and causing men to live above all the Glory, and Riches, and Pleasures of the world; Abhorring both carnal licentiousness, and sensuality, and also the destroying and disabling of the Body, under pre•ence of true mortification.
§. 13. Direct. 1. Be sure you mistake not the Spirit of God and its motions, nor receive instead of1 them, the motions of Satan, or of your passions, pride or fleshly wisdom. It is easie to think you are obeying the Spirit, when you are obeying Satan and your own corruptions against the Spirit. By these fruits the Spirit of God is known. 1. The Spirit of God is for Heavenly Wisdom, and neither for Foolishness, or treacherous craftiness, Psal. 19. 7. & 94. 8. Jer. 4. 22. 1 Cor. 2. 4; 5, 6, 7. 2. The Spirit of God is a Spirit of Love, delighting to do good; its doctrine and motions are for Love, and tend to Good; abhorring both selfishness and hurtfulness to others. Gal. 5. 21, 22. 3. He is a Spirit of Concord, and is ever for the Unity of all believers; abhorring both Divisions among the Saints, and carnal complyances and •onfederacies with the wicked, 1 Cor. 12. Ephes. 4. 3, 4, 5, 6, 13. 1 Cor. 1. 10.2 & 3. 3. Rom. 16, 17, 18. 4. He is a Spirit of humility and self-denyal, making us and our knowledge, and gifts and worth, to be very little in our own eyes; Abhorring, pride, ambition, self-exalting, boasting, as also the actual debasing of our selves by earthliness or other sin, Matth. 18. 3. Eph. 4. 2. 5. He is a Spirit of meekness, and patience, and •orbearance; Abhorring stupidity, and inordinate passion, boisterousness, tumult, envy, contention, reviling and revenge. Math. 11. 28, 29. Ephes. 4. 2. Iames 3. 1 Pet. 2. 20, 21, 23. Gal. 5. 20. Rom. 12. 18, 19, 20. Eph. 4. 31. Col. 3. 8. 6. He is a Spirit of zeal for God, resolving men against known sin, and for known truth and duty: Abhorring a furious destroying zeal, and also an indifferency in the cause of God, and a yielding complyance with that which is against it. Gal. 4. 18. Numb. 25. 11, 13. Titus 2. 14. Iames 3. 15. 17. Luke 9. 55. Rev. 3. 16. 7. He is a Spirit of Mortification, crucifying the flesh, and still con•ending against it, and causeing men to live above all the Glory, and Riches, and Pleasures of the world; Abhorring both carnal licentiousness, and sensuality, and also the destroying and disabling of the Body, under pre•ence of true mortification. Rom. 8. 1. 13. Gal. 5. 17. Rom. 13. 13, 14. 1 Cor. 9. 27. 2 P•t. 2. 19. Col. 2. 18, 21, 23. 8. The Spirit of Christ contradicteth not the doctrine of Christ in the holy Scripture, but moveth us to an exact conformity thereto. Isa. 8. 20.
1Direct. 1.
2N•mo magnus sine a•iquo affla•• D•v••o •nquam suit. •••• 2. •• N••. D•o.
This is the sure Rule to try pretences and motions of every Spirit by: For we are sure that the Spirit of Christ is the Author of that word; and we are sure he is not contrary to himself. 9. The motions of the Spirit do all tend to our Good, and are neither Ludicrous, impertinent, or hurtful finally: They are all for the perfecting of sanctification obedience, and for our salvation. Therefore unprofitable trifles, or despair and hurtful distractions and disturbances of mind, which drive from God, unfit for duty, and hinder salvation, are not the motions of the Spirit of God. 2 Tim. 1. 7. Rom. 8. 15. Isa. 11. 2. Gal. 5. 22. Zech. 12. 10. 1 Pet. 4. 14. 2 Cor. 3. 6. 10. Lastly, The Spirit of God subjecteth all to God, and raiseth the heart to him, and maketh us spiritual and divine, and is ever for Gods glory: 1 John 4, 5, 6. 1 Cor. 6. 11. 17, 20. Ephes. 2. 18, 22. Phil. 3. 3, 19, 20. 1 Pet. 1. 2. & 4, 6. Examine the Texts here cited, ⟨p. 80⟩and you will find that by all these fruits the Spirit of God is known from all seducing Spirits, and from the fancies or passions of self-conceited men.
This is the sure Rule to try pretences and motions of every Spirit by: For we are sure that the Spirit of Christ is the Author of that word; and we are sure he is not contrary to himself. 9. The motions of the Spirit do all tend to our Good, and are neither Ludicrous, impertinent, or hurtful finally: They are all for the perfecting of sanctification obedience, and for our salvation. Therefore unprofitable trifles, or despair and hurtful distractions and disturbances of mind, which drive from God, unfit for duty, and hinder salvation, are not the motions of the Spirit of God. 2 Tim. 1. 7. Rom. 8. 15. Isa. 11. 2. Gal. 5. 22. Zech. 12. 10. 1 Pet. 4. 14. 2 Cor. 3. 6. 10. Lastly, The Spirit of God subjecteth all to God, and raiseth the heart to him, and maketh us spiritual and divine, and is ever for Gods glory: 1 Iohn 4, 5, 6. 1 Cor. 6. 11. 17, 20. Ephes. 2. 18, 22. Phil. 3. 3, 19, 20. 1 Pet. 1. 2. & 4, 6. Examine the Texts here cited, ⟨p. 80⟩and you will find that by all these fruits the Spirit of God is known from all seducing Spirits, and from the fancies or passions of self-conceited men.
§. 14. Direct. 2. Quench not the Spirit, either by wilful sin, or by your neglecting of its offered help. 1It is as the spring to all your spiritual motions; as the Wind to your Sails: You can do nothing without it. Therefore reverence and regard its help, and pray for it, and obey it, and neglect it not. When you are sure it is the Spirit of God indeed, that is knocking at the door, behave not your selves as if you heard not. 1. Obey him speedily: Delay is a present unthankful refusal, and a kind of a denial. 2. Obey him throughly: A half obedience is disobedience. Put him not off with Ananias and Sapphira's gift; the half of that which he requireth of you. 3. Obey him constantly: not sometime hearkening to him and more frequently neglecting him; but attending him in a learning obediential course of life.
§. 14. Direct. 2. Quench not the Spirit, either by wilful sin, or by your neglecting of its offered help. 1It is as the spring to all your spiritual motions; as the Wind to your Sails: You can do nothing without it. Therefore reverence and regard its help, and pray for it, and obey it, and neglect it not. When you are sure it is the Spirit of God indeed, that is knocking at the door, behave not your selves as if you heard not. 1. Obey him speedily: Delay is a present unthankful refusal, and a kind of a denyal. 2. Obey him throughly: A half obedience is disobedience. Put him not off with Ananias and Saphira's gift; the half of that which he requireth of you. 3. Obey him constantly: not sometime hearkning to him and more frequently neglecting him; but attending him in a learning obediential course of life.
§. 15. Direct. 3. Neglect not those means which the Spirit hath appointed you to use, for the receiving 1of us help, and which be useth in his holy operations. If you will meet with him, attend him in his own way, and expect him not in by-ways where he useth not to go. Pray, and meditate, and hear, and read, and do your best, and expect his blessing. Though your ploughing and s•win• will not give you a plentiful harvest without the Sun, and Rain, and the blessing of God, yet these will not do •t neither, unless you plough and sow. God hath not appointed a course of means in Nature or Morality in vain, nor will he use to meet you in any other way.
§. 15. Direct. 3. Neglect not those means which the Spirit hath appointed you to use, for the receiving 1of us help, and which be useth in his holy operations. If you will meet with him, attend him in his own way, and expect him not in by-wayes where he useth not to go. Pray, and me•ita•e, and hear, and read, and do your best, and expect his blessing. Though your plowing and s•win• will not give you a plentiful harvest without the Sun, and Rain, and the blessing of God, yet these will not do •t neither, unless you plow and sow. God hath not appointed a course of means in Nature or Morality in vain, nor will he use to meet you in any other way.
§. 16. Direct. 4. Do most when the Spirit helpeth you most. Neglect not the extraordinary measures 1of his assistance: If he extraordinarily help you in prayer, or meditation, improve that help, and break not •st so soon as at other times (without necessity): Not that you should omit duty till you see his help: For he useth to come in with help in the performance, and not in the neglect of duty. But tire▪ not out your self with affected length, when you want the life.
§. 16. Direct. 4. Do most when the Spirit helpeth you most. Neglect not the extraordinary measures 1of his assistance: If he extraordinarily help you in prayer, or meditation, improve that help, and break not •st so soon as at other times (without necessity): Not that you should omit duty till you seel his help: For he useth to come in with help in the performance, and not in the neglect of duty. But tire▪ not out your self with affected length, when you want the life.
§. 17. Direct. 5. Be not unthankful for the assistance he hath given you. Deny not his grace:1 Ascribe it not to nature: Remember it to encourage your future expectations: Unthankfulness and neglect are the way to be denied further help.
§. 17. Direct. 5. Be not unthankful for the assistance he hath given you. Deny not his grace:1 Ascribe it not to nature: Remember it to encourage your future expectations: Unthankfulness and neglect are the way to be denyed further help.
Answ. It is as if you should ask, How shall I know, whether my harvest be from the Earth, or Sun, or Rain, or God, or from my labour? I will tell you how. They are all con-causes: If the effect be there, they all concur: If the effect be wanting, some of them were wanting. It's foolish to ask, which is the cause, when the effect is not produced but by the concurrence of them all: If you had asked, which cause did fail, when the effect faileth? there were reason in that question: But there is none in this. The more to blame those foolish Atheists, that think God or the Spirit is not the cause, if they can but find that Reason and Means are in the effect. Your Reason, and Conscience, and Means would fall short of the effect, if the Spirit put not life into all.
§. 19. Obj. But I am exceedingly troubled and confounded with continual doubts about every motion that1 is in my mind, whether it be from the Spirit of God, or not.
Answ. The more is your ignorance, or the malice of Satan causing your disquiet. In one word,1 you have sufficient Direction to resolve those doubts, and end those troubles: Is it Good, or Evil, or Indifferent that you are moved to? This question must be resolved from the Word of God, which is the Rule of duty. If it be good, in matter, and manner, and circumstances, it is from the Spirit of God, (either its common or special operation): If it be evil or indifferent, you cannot ascribe it to the Spirit. Remember that the Spirit cometh not to you▪ to make you new duty which the Scripture never made your duty, and so to bring an additional Law: but to move and help you in that which was your duty before. (Only it may give the Matter, while Scripture giveth the Obligation by its general command). If you know not what is your duty, and what not, it is your ignorance of Scripture that must be cured: Interpret Scripture well, and you may interpret the Spirits motions easily. If any new duty be motioned to you, which Scripture commandeth not, take such motions as not from God: (Unless it were by extraordinary confirmed Revelation.)
DIRECT. IV. 1Let it be your chiefest study to attain to a true, orderly, and practical knowledge of God,2 in his several Attributes and Relations; and to find a due impression from each of them upon your hearts, and a distinct effectual improvement of them in your lives.
1Gr. Dir. 4.
2For the true and orderly impression of Gods Attributes on the heart.
§. 1. Because I have written of this point more fully in another Treatise, (Of the Knowledge of God, and Converse with him), I shall but briefly touch upon it here, as not willing to repeat1 that which there is delivered: Only let me briefly mind you of these few things: 1. That the true knowledge of God is the sum of Godliness, and the end of all our other knowledge, and of all that we have or do as Christians. As Christ is a Teacher that came from God, so he came to call and lead us unto God: Or else he had not come as a Saviour: It is from God that we fell by sin, and to God that we must be restored by grace: To save us, is to restore us to our perfection, and our happiness: and that is to restore us unto God.
§. 1. BEcause I have written of this point more fully in another Treatise, (Of the Knowledge of God, and Converse with him), I shall but briefly touch upon it here, as not willing to repeat1 that which there is delivered: Only let me briefly mind you of these few things: 1. That the true knowledge of God is the summ of Godliness, and the end of all our other knowledge, and of all that we have or do as Christians. As Christ is a Teacher that came from God, so he came to call and lead us unto God: Or else he had not come as a Saviour: It is from God that we fell by sin, and to God that we must be restored by grace: To save us, is to restore us to our perfection, and our happiness: and that is to restore us unto God.
1Laert. in Zeno. saith, Dicunt Stoici Deum esse animal immortale, rationale, perfectum, ac beatum, à malo omni remotissimum, providentia sua mundum & quae sunt in mundo administrans omnia: Non tamen inesse illi humanae •ormae lineamenta. Caeterum esse opificem immensi hujus operis, sicut & patrem omnium.—Eumque multis appellari nominibus juxta proprietates suas—Quosdam item esse daemones dicunt quibus insit hominum miseratio, inspectors rerum humararum; Heroas quoque so utas corporibus, sapientum animas—▪ Bonos aiunt esse Divino•, quod in seipsis quasi habeant Deum. Malum vero impium & sine Deo esse, quod duplici ratione accipitur, sive quod Deo contrarius dicatur, sive quod aspernetur Deum: Id tamen malis omnibus non convenire. Pios autem & Religiosos esse sapientes, peritos divini juris omnes. P••tatem esse sei••iam divini cultus. Diis item eos sacr ficia sacturos, castosque futuros. Quippe ea quae in Deos admittuntur peccata detes•ari, Diisque charos ac gratos fore quo sancti justique in rebus divinis sint.Laert. in Zeno. saith, Dicunt Stoici Deum esse animal immortale, rationale, perfectum, ac beatum, à malo omni remotissimum, providentia sua mundum & quae sunt in mundo administrans omnia: Non tamen inesse illi humanae •ormae lineamenta. Caeterum esse opificem immensi hujus operis, sicut & patrem omnium.—Eumque multis appellari nominibus juxta proprietates suas—Quosdam item esse daemones dicunt quibus insit hominum miseratio, inspectores rerum humararum; Heroas quoque so utas corporibus, sapientum animas—▪ Bonos aiunt esse Divino•, quod in seipsis quasi habeant Deum. Malum vero impium & sine Deo esse, quod duplici ratione accipitur, sive quod Deo contrarius dicatur, sive quod aspernetur Deum: Id tamen malis omnibus non convenire. Pios autem & Religiosos esse sapientes, peritos divini juris omnes. P••tatem esse sei••iam divini cultus. Diis item eos sacr ficia sacturos, castosque futuros. Quippe ea quae in Deos admittuntur peccata detes•ari, Diisque charos ac gratos fore quo sancti justique in rebus divinis sint.
§. 2. 2. That the true knowledge of God is powerful and effectual upon the heart and life: And every Attribute and Relation of God, is so to be known, as to make its proper Impress on us: And the measure of this saving knowledge, is not to be judged of, by Extensiveness or number of Truths concerning God which we know, so much as by the Clearness, and Intensiveness, and the measure of its holy effects upon the heart.
§. 3. 3, This is it that denominateth both our selves and all our Duties HOLY: when Gods Image is thus imprinted on us; and we are like him by the new birth, as Children to their Father; and by his knowledge both our Hearts and Lives are made Divine; being disposed unto God, devoted to him, and employed for him; he being our Life, and Light, and Love.
§. 4. This is the sum of the Covenant of God with man [I will be thy God, and thou shalt be my people.] And the other parts of the Covenant, (that Christ be our Saviour, and the Holy Ghost our Sanctifier) are both subservient unto this; there being now no coming unto God, but as Reconciled in Christ our Mediator, and by the teaching and drawing of the Holy Ghost. To be our God, is to be to us An Absolute Owner, a most Righteous Governor, and a most Bountiful Benefactor or Father, as having Created us, Redeemed and Regenerated us; and this according to his most Blessed Nature, properties and perfections.
§. 4. This is the summ of the Covenant of God with man [I will be thy God, and thou shalt be my people.] And the other parts of the Covenant, (that Christ be our Saviour, and the Holy Ghost our Sanctifier) are both subservient unto this; there being now no coming unto God, but as Reconciled in Christ our Mediator, and by the teaching and drawing of the Holy Ghost. To be our God, is to be to us An Absolute Owner, a most Righteous Governour, and a most Bountiful Benefactor or Father, as having Created us, Redeemed and Regenerated us; and this according to his most Blessed Nature, properties and perfections.
PuritansEngland
Pastor at Kidderminster and prolific nonconformist author.
