A27004:334
The reasons of the Christian religion the first part, of godliness, proving by natural…
The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.
London: printed by R. White for Fran. Titon, 1667
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.
God doth not omit the more excellent, and choose a lower way of Government, and leave the more excellent way to man. And that the Minor is true appeareth thus. The way which is most suitable to the object or subject of Government is the most excellent way: But such is the Moral way by Laws: The other Beasts are as capable subjects of as men, and Trees as either. Wisdom and Justice are eminently glorified in the Moral way: And Omnipotency it self also appeareth in Gods making of so noble a Creature, as is governable by Reason without Force.
§. 7. IV. If God were not the Sovereign Ruler of the World, there could be no Government of mens hearts: But there is a government of hearts: Therefore God is the Ruler of the World.
§. 7. IV. If God were not the Soveraign Ruler of the World, there could be no Government of mens hearts: But there is a government of hearts: Therefore God is the Ruler of the World.
Man knoweth not the Hearts of those whom he governeth: And therefore he can take no cognisance of heart-sins or duties, unless as they appear in words or deeds: And therefore he maketh no Law for the government of hearts. But the Heart is the Man: and a bad heart is the fountain of bad words or acts, and is it self polluted, before it endeavoureth the injury of others. He that thinks all indifferent that is within him, is himself so bad, that it is the less wonder if being so indifferent, yea so vitiated within, he think nothing evil which he hath a mind to do. He that thinketh that the heart is as good and innocent which hateth his God, his King, his Friend, his Parents, as that which loveth them, and that it is no duty to have any good thought or affection, ⟨p. 46⟩but only for the outward actions sake; nor any sin to be malicious, covetous, proud, deceitful, lustful, impious, and unjust, in his cogitations, contrivances, and desires, unless as they appear in the acts, doth show that he hath himself a heart, which is too suitable to such a Doctrine. But Nature hath taught all the World, to judge of men by their Hearts, as far as they can know them, and not to take the Will, which is the first seat of Moral Good or Evil, to be capable of neither Good nor Evil. Therefore seeing Hearts must be under Government, it must not be man, but the heart-searching God, that must be their Governor.