A Christian Directory, Part 1: Christian Ethics

by Richard Baxter

Tempt. XIX. Also he would imbolden the sinner, because of the commonness of the sin, and the multitude that commit either that or worse, as if it were not, therefore, so bad or dangerous.

Direct. XIX. But remember, that the more examples you have to take warning by, the more inexcusable is your fall. It was not the number of angels that fell, that could keep them from being devils and damned for their sin: God will do justice on many as well as on one. The sin is the greater, and therefore the punishment shall not be the less. Make the case your own: will you think it a good reason for any one to abuse you, beat you, rob you, because that many have done so before? He should rather think, that you are abused too much already, and therefore he should not add to your wrongs. If when many had spit in Christ's face or buffeted him, some one should have given him another spit or blow, as if he had not enough before, would you not have taken him to be the worst and cruellest of them all? If you do as the most, you will speed as the most.

Tempt. XX. It is a dangerous temptation when the devil proposeth some very good end, and maketh sin seem the fittest, or the necessary means to accomplish it: when he blindeth men so far as to think that it is necessary to their salvation, or to other men's, or to the welfare of the church, or progress of the gospel, or the pleasing of God, then sin will be committed without regret, and continued in without repentance; on this account it is that heresy, and will-worship, and superstition are kept up: Col. ii. 18, 21-23, "Having a show of wisdom in will-worship, and humility, and neglecting the body." It is for God that much of the wickedness of the world is done against God: it is for the church and truth that papists have murdered and persecuted so many.

Direct. XX. Remember that God needeth no sinful means to attain his ends: he will not be beholden to the devil to do his work; he would not have forbad it, if he would have had you done it. He is never at such a loss, but he can find right means enough to perform his work by: it is a great part of our wisdom which our salvation lieth on, to choose and use right means, when we are resolved on a right end. It is a horrible injury against God to entitle him to sin, and make it seem necessary to his ends and honour. Good ends will not justify evil actions. What sin so odious that hath not had good ends pretended for it? Even Christ was murdered as a malefactor for good ends, at least pretended, even to vindicate God's honour from blasphemy, and Cæsar from injury, and the nation from calamity. And his disciples were killed that God might be served by it, and pestilent troublers of the world taken away, John xvi. 2; Acts xxiv. 5; xvii. 6.

Tempt. XXI. He would make us presume because we are God's children, and special grace cannot be wholly lost, and we have found that once we had grace, therefore we may venture as being safe.

Direct. XXI. But many thousands shall be damned, that once thought they had the truth of grace. It is a hard controversy among learned and godly men, whether some in a state of saving grace do not fall from it and perish; but it is past controversy, that they shall perish that live and die impenitently in wilful sin. To plead truth of grace for encouragement in sin, is so much against the nature and use of grace, as may make you question the truth of it. You can be no surer that you have true grace, than you are sure that you hate all known sin, and desire to be free from it. Christ teacheth you how to answer such a horrid temptation, Matt. iv. 6, 7, "If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge over thee"—"Thou shalt not tempt the Lord thy God." Sonship, and promises, and truth of grace, are incongruous arguments to draw you to sin, and heinous aggravations of sin so committed.

Tempt. XXII. The devil oft most dangerously imitateth the Holy Ghost, and comes in the shape of an angel of light: he will be for knowledge in the gnostics; for unity and government in the papists; for mortification in the friars; for free grace and tenderness of our brethren's consciences in the libertines; for peace and mutual forbearance in the Socinians; for zeal, self-denial, and fearlessness of men, and pretended revelations and spirituality, in the quakers. He will be against heresy, schism, error, disobedience, hypocrisy, pretendedly, in haters and persecutors of holiness and reformation; and when he will seem religious, he will be superstitious, and seem to outgo Christ himself.

Direct. XXII. Keep close to Christ, that you may know his voice from the voice of strangers; and get holy wisdom to try the spirits, and to discern between the things that differ: let the whole frame of truth and godliness be in your head and heart, that you may perceive when any would make a breach in any part of it. The devil setteth up no good but in order to some evil. Therefore, examine whither it tendeth; and not only what it is, but what use he would have you make of it. And love no evil, because of any good that is pretended for it; and dislike or reject no good, because of any evil use that is by others made of it. And whatever doctrine is brought you, try it thus: 1. Receive none that is against the certain nature, attributes, and honour of God. 2. Nor any that is against the light or law of nature. 3. Nor any that is against the Scripture. 4. Nor any that is against holiness of heart and life. 5. Nor any against charity and justice to men. 6. Nor any (about matters to be ordered by men) that is against order; nor any against government and the peace of church and state. 7. Nor any that is against the true unity, peace, and communion of saints. 8. Nor any that is certainly inconsistent with great and certain truths. Thus try the spirits, whether they be of God.

Tempt. XXIII. The tempter usually draweth men to one extreme, under pretence of avoiding another; causing men to be so fearful of the danger on one side, as to take no heed of that on the other side.

Direct. XXIII. Understand all your danger; and mark the latitude or extent of God's commands; and watch on every side: and you must know in what duties you are in danger of extremes and in what not. In those acts of the soul that are purely rational, about your ultimate end, you cannot do too much; as in knowing God, and loving him, and being willing and resolved to please him. But passions may possibly go too far, even about God, especially fear and grief; for they may be such as nature cannot bear without distraction, death, or hinderance of duty: but few are guilty of this. But towards the creature, passions may easily exceed: and in external actions towards God or man there may be excess. But especially in point of judgment, it is easy to slide from extreme into extreme. And you must know in every duty you do, and every sin which you avoid, and every truth you receive, what is the contrary or extreme to that particular truth, or sin, or duty; and keep it in your eye. If you do not thus watch, you will reel like a drunken man from side to side, and never walk uprightly with God. You will turn from prodigality to covetousness, from cruel persecution to libertinism, or from libertinism to persecuting cruelty; from hypocritical formality to hypocritical pretended spirituality, or from enthusiasms and faction to dead formality. But of this I have spoken at large, chap. v. part II. "Direction to Students."