_Answ._ 1. I pray mistake not all these for articles of faith. I am more zealous than ever I was for the reduction of the christian faith to the primitive simplicity; and more confident that the church will never have peace and concord, till it be so done, as to the rest of men's faith and communion. But he that will have no books but his creed and Bible, may follow that sectary, who, when he had burnt all his other books as human inventions, at last burnt the Bible, when he grew learned enough to understand, that the translation of that was human too.

2. If men think not all the tools in their shops, and all the furniture of their houses, or the number of their sheep, or cattle, or lands, nor the number of truths received by a learning intellect, &c. to be a trouble and toil, why should they think so of the number of helps to facilitate the practice of their duty? If all the books in your libraries make your studies or religion toilsome, why do you keep them?

and do not come to the vulgar religion, that would hear no more but, Think well, speak well, and do well, or, Love G.o.d and your neighbour, and do as you would be done by. He that doth this truly, shall be saved.

But there goeth more to the building of a house, than to say, Lay the foundation, and raise the superstructure: universals exist not but in individuals; and the whole consisteth of all the parts.

3. It is not expected that any man remember all these directions.

Therefore I wrote them, because men cannot remember them, that they may, upon every necessary occasion, go to that which they have present use for, and cannot otherwise remember.

In sum, to my quarrelsome brethren I have two requests: 1. That instead of their unconscionable, and yet unreformed custom of backbiting, they would tell me to my face of my offences by convincing evidence, and not tempt the hearers to think them envious. And, 2.

That what I do amiss they would do better: and not be such as will neither laboriously serve the church themselves, nor suffer others; and that they will not be guilty of idleness themselves, nor tempt me to be a slothful servant, who have so little time to spend; for I dare not stand before G.o.d under that guilt. And that they will not join with the enemies and resisters of the publication of the word of G.o.d.

And to the readers my request is, 1. That whatever for quant.i.ty or quality in this book is an impediment to their regular, universal obedience, and to a truly holy life, they would neglect and cast away.

2. But that which is truly instructing and helpful, they would diligently digest and practise; and I encourage them by my testimony, that by long experience I am a.s.sured, that this PRACTICAL RELIGION will afford both to church, state, and conscience, more certain and more solid peace, than contending disputers, with all their pretences of orthodoxness and zeal against errors for the truth, will ever bring, or did ever attain to.

I crave your pardon for this long apology: it is an age where the objections are not feigned, and where our greatest and most costly services of G.o.d are charged on us as our greatest sins; and where at once I am accused of conscience for doing no more, and of men for doing so much. Being really

A most unworthy servant of so good a Master,

RICHARD BAXTER.

A

CHRISTIAN DIRECTORY.

PART I.

CHRISTIAN ETHICS:

OR,

DIRECTIONS FOR THE ORDERING OF THE PRIVATE ACTIONS OF OUR HEARTS AND LIVES.

IN THE WORK OF HOLY SELF-GOVERNMENT, UNTO AND UNDER G.o.d.

THE INTRODUCTION.[6]

The eternal G.o.d having made man an intellectual and free agent, able to understand and choose the good, and refuse the evil; to know, and love, and serve his Maker, and by adhering to him in this life of trial, to attain to the blessed sight and enjoyment of his glory in the life to come, hath not been wanting to furnish him with such necessaries, without which these ends could not successfully be sought. When we had lost our moral capacity of pleasing him, that we might enjoy him, he restoreth us to it by the wonderful work of our redemption. In Christ he hath reconciled the world unto himself; and hath given them a general act of oblivion, contained in the covenant of grace, which nothing but men's obstinate and final unwillingness can deprive them of. To procure their consent to this gracious covenant, he hath "committed" to his ministers the "word of reconciliation;" commanding us "to beseech men, as in the stead of Christ, and as though G.o.d himself did beseech them by us, to be reconciled unto G.o.d," 2 Cor. v. 18-20; and to show them first their sin and misery, and proclaim and offer the true remedy, and to let them know, that all things are now ready, and by pleading their duty, their necessity, and their commodity, to compel them to come in, Matt.

xxii. 4; Luke xi. 17, 23.

But so great is the blindness and obstinacy of men, that the greatest part refuse consent; being deceived by the pleasures, and profits, and honours of this present world; and make their pretended necessities or business the matter of their excuses, and the unreasonable reasons of their refusal, negligence, and delays, till death surprise them, and the door is shut; and they knock, and cry for mercy and admittance, when it is too late, Matt. xxv. 10-12.

Against this wilful negligence and presumption, which is the princ.i.p.al cause of the d.a.m.nation of the unG.o.dly world, I have written many books already.[7] But because there are many that profess themselves unfeignedly willing, not only to be saved, but also to be Christ's disciples; to learn of him, to imitate him, and be conformed to him, and to do the will of G.o.d, if they could but know it; I have determined, by G.o.d's a.s.sistance, to write this book for the use of such, and to give them from G.o.d's word those plain directions, which are suited to the several duties of their lives, and may guide them safely in their walk with G.o.d, to life eternal. Expect not here copious and earnest exhortations, for that work I have done already; and have now to do with such, as say they are made willing, and desire help against their ignorance, that skill and will may concur to their salvation. I shall labour to speak as plainly as I can, because I specially intend it for the ignorant; and yet to be competently exact in the directions, lest such readers lose the benefit by mistakes. And I must speak to many cases, because I speak to families, where all are not in the same condition, and the same persons are not still the same. And therefore if I should not be brief in the particulars, I should be too long in the whole; and tediousness might deprive some readers of the benefit.

In families some are (too ordinarily) unG.o.dly, in a carnal, unrenewed state; and some are G.o.dly, in a state of grace.[8] These are considerable as christians simply, with respect to G.o.d, or in their relations to others: these relations are either ecclesiastical, civil, or domestical (family relations).

Accordingly, my intended method is, 1. To direct unG.o.dly, carnal minds, how to attain to a state of grace. 2. To direct those that have saving grace, how to use it; both in the contemplative and active parts of their lives; in their duties of religion, both private and public; in their duties to men, both in their ecclesiastical, civil, and family relations. And, by the way, to direct those that have grace, how to discern it, and take the comfort of it; and to direct them how to grow in grace, and persevere unto the end.

And if any reader should be discouraged at the number of duties and directions set before him, I entreat him to consider, 1. That it is G.o.d, and not I, that imposeth all these duties on you: and who will question his wisdom, goodness, or power to make laws for us and all the world? 2.

That every duty and direction is a mercy to you; and therefore should not be matter of grief to you, but of thanks. They are but like the commands of parents to their children, when they bid them eat their meat, and wear their clothes, and go to bed, and eat not poison, and tumble not in the dirt; and cut not your fingers, and take heed of fire and water, &c. To leave out any such law or duty, were but to deprive you of an excellent mercy; you will not cut off or cast away any member of your body, any vein, or sinew, or artery, upon pretence that the number maketh them troublesome, when the diminishing of that number would kill or maim you. A student is not offended that he hath many books in his library; nor a tradesman that he hath store of tools; nor the rich at the number of his farms or flocks. Believe it, reader, if thou bring not a malignant quarrelsome mind, thou wilt find that G.o.d hath not burdened, but blessed thee with his holy precepts, and that he hath not appointed thee one unnecessary or unprofitable duty; but only such as tend to thy content, and joy, and happiness.[9]

O let it be the daily, earnest prayer of me and thee, that our hearts prove not false and unwilling to follow the directions which are given us, lest we condemn ourselves in the things which we allow. Your practice now will show, whether it be through want of will or skill, if henceforth you unfaithfully neglect your duty. If you are willing, obey now what is plainly taught you, and show by your diligence that you are willing.

FOOTNOTES:

[6] Noverint universi quod praesens opusculum non aggredior, ut fidelium auribus propbanas aliquas voc.u.m ingeram novitates, sed ut innocenter et sobrie de altissimo, &c. Ockam de Sacram. Alt. prolog.

In zelo domus Domini, nunc persolvo debitum, vile quidem, sed fidele ut puto, et animum quibusque egregiis, Christi tyronibus: grave vero et importabile apostatis insipientibus: quorum priores ni fallor, c.u.m lachrymis forte quae ex Dei charitate profluunt, alii c.u.m trist.i.tia, sed quae ex indignatione et pusillanimitate deprehensae conscientiae extorquetur, illud excipiunt. Gildas Prolog. Excid.

[7] Habet, inquies, Britannia rectores, habet speculatores: Quid tu negando mutiri disponis? Habet, inquam habet, si non ultra, non citra numerum: sed quia inclinati tanto pondere sunt pressi, idcirco spatium respirandi non habent. Praeoccupabant igitur se mutuo talibus objectionibus, &c. Gildas ib.

[8] Duae sunt viae, duplicesque cursus animorum e corpore exeuntium. Nam qui se vitiis humanis contaminarunt et libidinibus se tradiderunt, iis devium quoddam iter est, seclusum a concilio deorum. Qui autem se integros castosque servarunt, quibusque fuit minima c.u.m corporibus contagio, suntque in corporibus humanis vitam imitati deorum, iis ad illos a quibus sunt profecti, facile patet reditus. Soc. in Cic. 1.

Tusc. Qui recte et honeste curriculum vivendi a natura datum confecerit, ad astra facile revertetur: Non qui aut immoderate, aut intemperanter vixerit. Cicero de Univers. Improbo bene esse non potest. Id Par. Quod si inest in hominum genere, mens, fides, virtus, concordia, unde haec in terras nisi a superis diffluere potuerunt?

c.u.mque sit in n.o.bis consilium, ratio, prudentia, necesse est deos haec ipsa habere majora: Nec habere solum, sed etiam his uti in optimis et maximis rebus. Cicero de Nat. Deor. l. 2. p. 76. Quod si pna, si metus supplicii, non ipsa turpitudo, deterret ab injuriosa facinorosaque vita, nemo est injustus: at incauti potius habendi sunt improbi. Callidi, non boni sunt, qui utilitate tantum, non ipso honesto, ut boni viri sint, moventur. Cicero de Leg. l. 1. p. 289. Ut nihil interest, utrum nemo valeat, an nemo possit valere; sic non intelligo quid intersit, utrum nemo sit sapiens, an nemo esse possit.

Cic. de Nat. Deor. l. 3. p. 138. Cicero was afraid to speak what he knew of the Unity of the Eternal G.o.d, the Maker of all: Illum quasi parentem hujus universitatis invenire, difficile; et c.u.m inveniris, indicare in vulgus nefas. Lib. de Univers. p. 2. And the same he saith, Lib. 2. de Nat. Deor.

[9] Vult Deus quodammodo pati vim; et hoc summae est beneficentiae, ut ad benefaciendum se pulsari solicitarique velit. Jos. Acosta, l. 4. c.

12. p. 396.

CHAPTER I.

PART I.

_Directions to unconverted, graceless Sinners, for the attaining of true saving Grace._[10]

If unG.o.dly, miserable sinners were as few, as the devil and their self-love would make themselves believe,[11] I might forbear this part of my work as needless. For the whole need not the physician, but the sick. If you go into twenty families, and ask them all, whether any of them are in an unsanctified state, unrenewed and unpardoned, and under the wrath and curse of G.o.d? you will meet with few that will not tell you, they hope it is better with them than so; and though they are sinners, as all are, yet that they are repenting, pardoned sinners.

Nay, there is scarce one of many of the most wicked and notoriously unG.o.dly, but hope they are in a penitent, pardoned state. Even the haters of G.o.d will say they love him; and the scorners at G.o.dliness will say that they are not unG.o.dly; and that it is but hypocrisy and singularity that they deride: and it were well for them, if saying so would go for proof, and he that will be their Judge would take their words. But G.o.d will not be deceived, though foolish men are wise enough to deceive themselves. Wickedness will be wickedness when it hath clothed itself with the fairest names: G.o.d will condemn it when it hath found out the most plausible pretences and excuses.

Though the unG.o.dly think to bear it out in pride and scorn, and think to be saved by their hypocritical lip-service, as soon as the most holy worshippers of the Lord, yet "shall they be like chaff which the wind driveth away: they shall not be able to stand in judgment, nor sinners in the congregation of the righteous," Psal. i. 4-6. And if G.o.d know better than foolish men, then certainly the flock is little to whom the "Father will give the kingdom," Luke xii. 32. And "wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it,"

Matt. vii. 13, 14. When Christ was asked, "Lord, are there few that be saved?" he answered, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able," Luke xiii. 23, 24. But, alas! we need no other information than common experience, to tell us whether the greatest part of men be holy, and heavenly, and self-denying; that seek first the kingdom of G.o.d and his righteousness, and love G.o.d above all, and will forsake all they have for the sake of Christ: and undoubtedly none but such are saved; as you may see Heb. xxi. 14; Matt. vi. 20, 21, 33; Luke xiv. 33.

Seeing then the G.o.dly are so few, and the unG.o.dly so many; and that G.o.d will take nothing for holiness that is not such indeed; and seeing it is so terrible a thing to any man that hath his wits about him, to live one day in an unconverted state, because he that dieth so, is lost for ever; methinks it should be our wisdom, to be suspicious of ourselves, and careful lest we be deceived in so great a business, and diligent in searching and examining our hearts, whether they are truly sanctified or not; because it can be no harm to make sure work for our salvation; whereas presumption, carelessness, and negligence, may betray us to remediless misery and despair.

I do not here suppose the reader to have any such acquaintance with his heart, or care of his salvation, or obedient willingness to be taught and ruled by Jesus Christ, as is proper to those that are truly sanctified; for it is unG.o.dly persons that now I am speaking to. And yet, if I should not suppose them to have some capacity and disposition to make use of the directions which I give them, I might as well pa.s.s them by, and spare my labour. I tell thee therefore, reader, what it is that I presuppose in thee, and expect from thee, and I think thou wilt not judge me unreasonable in my suppositions and expectations.

[Sidenote: Presupposed, That thou art a man.]