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.
DIRECT. VI. 1Remember that God is your Sovereign King, to Rule and Judge you: And that it is your Rectitude and happiness to obey and please him: Labour therefore to bring2 your souls and bodies into the most absolute subjection to him, and to make it your Delight and business sincerely and exactly to obey his Will.
DIRECT. VI. 1Remember that God is your Soveraign King, to Rule and Iudge you: And that it is your Rectitude and happiness to obey and please him: Labour therefore to bring2 your souls and bodies into the most absolute subjection to him, and to make it your Delight and business sincerely and exactly to obey his Will.
1Gr. Dir. 6.
2Of subjection to God as our Supreme Governor.Of subjection to God as our Supream Governour.
§. 1. Having Resigned your selves absolutely to God as your Owner, you are next to subject your selves absolutely to God as your Governor or King. How much of our Religion consisteth in this, you may see in the nature of the thing, in the design of the Law and Word of God, in the doctrine and example of Jesus Christ, in the description of the last judgement, and in the common consent of all the world. Though Love is the highest work of man, yet is it so far from discharging1 us from our subjection and obedience, that it constraineth us to it most powerfully and most sweetly, and must it self be judged of by these effects.
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.
. If ye love me, keep my Commandments. 21. He that hath my Commandments and keepeth them, he it is that loveth me: 23. If any man love me, he will keep my words, and my Father will Love him, and we will come unto him, and make our abode with him. 24. He that loveth me not, keepeth not my sayings.
. If ye keep my Commandments, ye shall abide in my Love, even as I have kept my Fathers Commandments, and abide in his Love: 14. Ye are my friends, if ye do whatsoever I command you.
. He that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. 5. But who so keepeth his word, in him verily, is the Love of God perfected: hereby know we that we are in him. 6. He that saith he is in him, ought himself also to walk, even as he walked. 29. If ye know that he is Righteous, you know that every one that doth Righteousness is born of him
. Whosoever abideth in him, sinneth not: whosoever sinneth, hath not seen him, neither known him. 7. Little children, let no man deceive you: he that doth righteousness, is righteous, even as he is righteous. 8. He that committeth sin, is of the Devil: for the Devil sinneth from the beginning: for this purpose the Son of God was manifested, that he might destroy the works of the Devil. 9. Whosoever is born of God, doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God. 10. In this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness, is not of God—22.
§. 1. HAving Resigned your selves absolutely to God as your Owner, you are next to subject your selves absolutely to God as your Governour or King. How much of our Religion consisteth in this, you may see in the nature of the thing, in the design of the Law and Word of God, in the doctrine and example of Jesus Christ, in the description of the last judgement, and in the common consent of all the world. Though Love is the highest work of man, yet is it so far from discharging1 us from our subjection and obedience, that it constraineth us to it most powerfully and most sweetly, and must it self be judged of by these effects. John 14. 15. If ye love me, keep my Commandments. 21. He that hath my Commandments and keepeth them, he it is that loveth me: 23. If any man love me, he will keep my words, and my Father will Love him, and we will come unto him, and make our abode with him. 24. He that loveth me not, keepeth not my sayings. John 15. 10. If ye keep my Commandments, ye shall abide in my Love, even as I have kept my Fathers Commandments, and abide in his Love: 14. Ye are my friends, if ye do whatsoever I command you. John 13. 17. If ye know these things, happy are ye if ye do them. 1 John 5. 3. For this is the Love of God, that ye keep his Commandments, and his Commandments are not grievous. 1 John 2. 4. He that saith, I know him, and keepeth not his Commandments, is a lyar, and the truth is not in him. 5. But who so keepeth his word, in him verily, is the Love of God perfected: hereby know we that we are in him. 6. He that saith he is in him, ought himself also to walk, even as he walked. 29. If ye know that he is Righteous, you know that every one that doth Righteousness is born of him 1 John 3. 6. Whosoever abideth in him, sinneth not: whosoever sinneth, hath not seen him, neither known him. 7. Little children, let no man deceive you: he that doth righteousness, is righteous, even as he is righeeous. 8. He that committeth sin, is of the Devil: for the Devil sinneth from the beginning: for this purpose the Son of God was manifested, that he might destroy the works of the Devil. 9. Whosoever is born of God, doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God. 10. In this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness, is not of God—22.
1Aristip•us rogatus aliquando qui• haberent ex m• um Philosophi? Si omnes, inquit, leges inter• ant, aequabiliter vivemus. La•tius.
And whatsoever we ask, we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight. Rev. 22. 14. Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in by the gates into the City.
I. As in God there is first his Relation of our King, and then his actual Government of us, by his Laws and Judgement: so in us there is first our Relation of Subjects to God, and then our actual obedience. 1We are Subjects by Divine obligation, before we consent (as Rebels are): but our Consent or self-obligation is necessary to our Voluntary obedience, and acceptation with God. Subjection is our stated obligation to Obedience. This subjection and habit of Obedience is then right and full, 1. When the sense of Gods authority over us, is Practical and not notional only. 2. And when it is deep-rooted and fixed, and become as a Nature to us: As a mans intention of his End is that hath a long journey to go, which carrieth him on to the last step: or as a Child's subjection to his Parents, or a Servant to his Master, which is the Habit or principle of his daily course of life. 3. When it is Lively, and ready to put the soul upon obedience. 4. When it is constant, keeping the soul in a continual attendance upon the Will of God. 5. When it hath universal respect to all his Commandments. 6. When it is resolute, powerful and victorious against temptations to disobedience: 7. When it is superlative, respecting God as our supreme King, and owning no authority against him, nor any but what is subordinate to him. 8. When it is Voluntary, Pleasant, Cheerful, and delectable to us to Obey him to the utmost of our Power.
I. As in God there is first his Relation of our King, and then his actual Government of us, by his Laws and Iudgement: so in us there is first our Relation of Subjects to God, and then our actual obedience. 1We are Subjects by Divine obligation, before we consent (as Rebels are): but our Consent or self-obligation is necessary to our Voluntary obedience, and acceptation with God. Subjection is our stated obligation to Obedience. This subjection and habit of Obedience is then right and full, 1. When the sense of Gods authority over us, is Practical and not notional only. 2. And when it is deep-rooted and fixed, and become as a Nature to us: As a mans intention of his End is that hath a long journey to go, which carryeth him on to the last step: or as a Childs subjection to his Parents, or a Servant to his Master, which is the Habit or principle of his daily course of life. 3. When it is Lively, and ready to put the soul upon obedience. 4. When it is constant, keeping the soul in a continual attendance upon the Will of God. 5. When it hath universal respect to all his Commandments. 6. When it is resolute, powerful and victorious against temptations to disobedience: 7. When it is superlative, respecting God as our supream King, and owning no authority against him, nor any but what is subordinate to him. 8. When it is Voluntary, Pleasant, Chearful, and delectable to us to Obey him to the utmost of our Power.
§. 3. II. To bring the soul to this full subjection and Obedience to God, is so Difficult, and yet so1 reasonable, so necessary, and so excellently good, that we should not think any diligence too great, by which it is to be attained. The Directions that I shall give you, are some of them to Habituate the mind to an Obediential frame, and some of them also practically to further the exercise of Obedience in particular acts.
§. 4, Direct. 1. Remember the unquestionable plenary Title, that God hath to the Government of you, 1and of all the world. The sense of this will awe the soul, and help to subject it to him, and to silence all rebellious motions. Should not God Rule the Creatures which he hath made? Should not Christ ⟨image 64⟩Rule the souls which he hath purchased? Should not the Holy Ghost Rule the souls which he hath […] and quickened?
§. 4, Direct. 1. Remember the unquestionable plenary Title, that God hath to the Government of you, 1and of all the world. The sense of this will awe the soul, and help to subject it to him, and to silence all rebellious motions. Should not God Rule the Creatures which he hath made? Should not Christ ⟨image 64⟩Rule the souls which he hath purchased? Should not the Holy Ghost Rule the souls which he hath 〈…〉 and qui•kned?
§. 5. Direct. 2. Remember that God is perfectly fit for the Government of you and all the world: You can desire nothing reasonably in a Governor, which is not in him. He hath perfect wisdom to know what is best: He hath perfect Goodness, and therefore will be most regardful of his subjects good, and will put no Evil into his Laws. He is Almighty, to protect his Subjects, and see to the execution of his Laws: He is most Just, and therefore can do no wrong, but all his Laws and Judgements are equal and impartial. He is infinitely perfect and self-sufficient, and never needed a Lye, or a deceit, or unrighteous means to Rule the world; nor to oppress his subjects to attain his Ends. He is •ur very End, and Interest, and felicity, and therefore hath no Interest opposite to our good, which should cause him to destroy the innocent. He is our dearest friend and Father, and loveth us better than we love our selves: and therefore we have reason confidently to Trust him, and cheerfully and gladly to obey him, as one that Ruleth us in order to our own felicity.1
§. 5. Direct. 2. Remember that God is perfectly fit for the Government of you and all the world: You can desire nothing reasonably in a Governour, which is not in him. He hath perfect wisdom to know what is best: He hath perfect Goodness, and therefore will be most regardful of his subjects good, and will put no Evil into his Laws. He is Almighty, to protect his Subjects, and see to the execution of his Laws: He is most Iust, and therefore can do no wrong, but all his Laws and Judgements are equal and impartial. He is infinitely perfect and self-sufficient, and never needed a Lye, or a deceit, or unrighteous means to Rule the world; nor to oppress his subjects to attain his Ends. He is •ur very End, and Interest, and felicity, and therefore hath no Interest opposite to our good, which should cause him to destroy the innocent. He is our dearest friend and Father, and loveth us better than we love our selves: and therefore we have reason confidently to Trust him, and chearfully and gladly to obey him, as one that Ruleth us in order to our own felicity.1
§. 6. Direct. 3. Remember how unable and unfit you are to be Governors of your selves. So blind and ignorant; so biassed by a corrupted will; so turbulent are your passions; so unceasing and powerful is the temptation of your sense and appetite; and so unable are you to protect or reward your selves, that methinks you should fear nothing in this world more, than to be given up to your own hearts lusts, to walk in your own seducing counsels. Psal. 81. 11, 12. The brutish appetite and sense, hath got such dominion over the Reason of carnal unrenewed men, that for such to be governed by themselves, is for a man to be governed by a Swine, or the Rider to be ruled by the Horse.
§. 6. Direct. 3. Remember how unable and unfit you are to be Governours of your selves. So blind and ignorant; so byassed by a corrupted will; so turbulent are your passions; so uncessant and powerfull is the temptation of your sense and appetite; and so unable are you to protect or reward your selves, that methinks you should fear nothing in this world more, than to be given up to your own hearts lusts, to walk in your own seducing counsels. Psal. 81. 11, 12. The brutish appetite and sense, hath got such d•minion over the Reason of carnal unrenewed men, that for such to be governed by themselves, is for a man to be governed by a Swine, or the Rider to be ruled by the Horse.
§. 7. Direct. 4. Remember how great a matter God maketh of his Kingly prerogatives, and of mans 1obedience. The whole tenor of the Scripture will tell you this: his precepts, his promises, his threatenings, his vehement exhortations, his sharp reproofs, the sending of his Son and Spirit; the example of Christ and all the Saints, the Reward prepared for the obedient, and the punishment for the disobedient; all tell you aloud, that God is far from being indifferent, whether you obey his Laws or not. It will teach you to regard that, which you find is so regarded of God.
§. 7. Direct. 4. Remember how great a matter God maketh of his Kingly prerogatives, and of mans 1obedience. The whole tenour of the Scripture will tell you this: his precepts, his promises, his threatnings, his vehement exhortations, his sharp reproofs, the sending of his Son and Spirit; the example of Christ and all the Saints, the Reward prepared for the obedient, and the punishment for the disobedient; all tell you aloud, that God is far from being indifferent, whether you obey his Laws or not. It will teach you to regard that, which you find is so regarded of God.
§. 8. Direct. 5. Consider well of the excellency of full obedience, and the present benefits which it bringeth 1t• your selves and others. Our full subjection and obedience to God, is to the world and the soul, as Health is to the body: When all the humours keep their due temperament, proportions and place, and every part of the body is placed and used according to the intent of nature, then all is at e•se within us. Our food is pleasant; our sleep is sweet; our labour is easy, and our vivacity maketh Life a pleasure to us: we are useful in our places, and helpful to others that are sick and weak. So is it with the soul that is fully obedient: God giveth him a Reward, before the full reward: He findeth that obedience is a Reward to it self; and that it is very pleasant to do good: God owneth him, and Conscience speaketh peace and comfort to him: His mercies are sweet to him; his burdens and his work are easy: He hath easier access to God than others: Yea, the world shall find, that there is no way to its right order, unity, peace, and happiness, but by a full subjection and obedience to God.
§. 8. Direct. 5. Consider well of the excellency of full obedience, and the present benefits which it bringeth 1t• your selves and others. Our full subjection and obedience to God, is to the world and the soul, as Health is to the body: When all the humours keep their due temperament, proportions and place, and every part of the body is placed and used according to the intent of nature, then all is at e•se within us. Our food is pleasant; our sleep is sweet; our labour is easie, and our vivacity maketh Life a pleasure to us: we are useful in our places, and helpful to others that are sick and weak. So is it with the soul that is fully obedient: God giveth him a Reward, before the full reward: He findeth that obedience is a Reward to it self; and that it is very pleasant to do good: God owneth him, and Conscience speaketh peace and comfort to him: His mercies are sweet to him; his burdens and his work are easie: He hath easier access to God than others: Yea, the world shall find, that there is no way to its right order, unity, peace, and happiness, but by a full subjection and obedience to God.
§. 9. Direct. 6. Remember the sad effects of disobedience, even at present, both in the soul and in 1the world. When we rebel against God, it is the confusion, ruin and death of the soul, and of the world: When we disobey him, it is the sickness or disordering of the soul, and will make us groan: Till our bones be set in joint again, we shall have no ease: God will be displeased, and hide his face: Conscience will be unquiet: The soul will lose its peace and joy: Its former mercies will grow less sweet: Its former rest will turn to weariness: Its duty will be unpleasant: Its burden heavy: who would not fear such a state as this?
§. 9. Direct. 6. Remember the sad effects of disobedience, even at present, both in the soul and in 1the world. When we rebell against God, it is the confusion, ruine and death of the soul, and of the world: When we disobey him, it is the sickness or disordering of the soul, and will make us groan: Till our bones be set in joynt again, we shall have no ease: God will be displeased, and hide his face: Conscience will be unquiet: The soul will lose its peace and joy: Its former mercies will grow less sweet: Its former rest will turn to weariness: Its duty will be unpleasant: Its burden heavy: who would not fear such a state as this?
§. 10. Direct. 7. Consider that when God doth not Govern you, you are Ruled by the flesh, the world 1and the Devil. And what right or fitness they have to govern you, and what is their work, and final reward, methinks you should easily discern. If ye live after the flesh, ye shall die, Rom. 8. 13. And if ye saw to the flesh, of the flesh ye shall reap corruption. Gal. 6. 8. It will strike you with horror, if in the hour of temptation, you would but think: I am now going to disobey my God, and to obey the flesh, the world, or the Devil; and to prefer their Will before his Will.
§. 11. Direct. 8. Turn your eye upon the rebellious Nations of the earth, and upon the state of the 1most malignant and ungodly men, and consider that such madness and misery as you discern i• them, every wilful disobedience to God doth tend to, and partaketh of in its degree. To see a swinish Drunkard in his Vomit; to hear a raging Bedlam curse and swear; or a malignant Wretch blaspheme and scorn at a holy life; to hear how foolishly they talk against God; and see how maliciously they hate his servants, one would think should turn ones stomach against all sin for ever. To think what Bea•s or incarnate Devils many of the ungodly are: to think what confusion and inhumanity possesseth most of those Nations that know not God, one would think should make the least degree of sin seem odious to us, when the dominion and ripeness of it is so odious.2
§. 12. Direct. 9. Mark what obedience is expected by men; and what influence Government hath upon the state and affairs of the would, and what the world would be without it; and sure this will make you think honourably and delightfully of the Government of God. What would a Nation be without Government, but like a company of Thieves and lawless Murderers? or like the Pikes in a Pond, that first eat up the other Fish, and then devour one another, the greater living upon the less. Bears and Wolves would live quietlier together, than ungoverned men (except those few that are truly subject to the Government of God.) Government maintaineth every man in his propriety; and keepeth lust and madness from breaking out; and keepeth peace and order in the world. What would a family ⟨p. 87⟩be without Government? Children and Servants are kept by it in their proper place and work. Think then how necessary and excellent is the Universal Government of God.
PuritansEngland
Pastor at Kidderminster and prolific nonconformist author.
