A Christian Directory, Part 1: Christian Ethics

by Richard Baxter

Direct. VI. Understand by what help and strength it is that the obedience to the gospel must be performed: not merely by your own strength, but by the help of grace, and strength of Christ: if he have but made you willing, he will help you to perform the rest. You are not by this covenant to be a saviour and sanctifier to yourselves; but to consent that Christ be your Saviour, and the Holy Spirit your Sanctifier. You might else despair indeed if you were left to that which you are utterly unable to do. Though you must "work out your own salvation with fear and trembling, it is he that worketh in you to will and to do of his good pleasure," Phil. ii. 13.

Direct. VII. Understand well the difference between mortal sins and infirmities, that you may not think that every sin is a sign of death or gracelessness; but may know the difference between those sins which should make you think yourselves unjustified, and those sins which only call for particular humiliation, being such as the justified themselves commit. Though in the popish sense we take no sin to be venial, that is, which in itself is properly no sin, nor deserveth death according to the law of works; yet the distinction between mortal and venial sin, is of very great necessity: that is, between sins which prove a man in a state of death, or unjustified, and sins which consist with a state of grace and justification; between sins which the gospel pardoneth not, and those which it pardoneth, that is, all that stand with true repentance.[371] There are some sins which every one that repenteth of them, doth so forsake as to cease committing them; and there are some lesser sins, which they that repent of them do hate indeed, but yet frequently renew, as our defective degrees in the exercise of repentance itself, faith, love, trust, fear, obedience; our vain thoughts and words; some sinful passions, omissions of many duties of thought, affection, word, or deed towards God or man; some minutes of time overslip us; prayer and other duties have a sinful coldness or remissness in them, and such like. Many such sins are fitly called infirmities and venial, because they consist with life and are forgiven: it is of great use to the peace of our consciences to discern the difference between these two, for one sort require a conversion to another state, and the other require but a particular repentance, and where they are unknown, are forgiven without particular repentance, because our general repentance is virtually, though not actually, particular as to them. One sort are cause of judging ourselves ungodly; and the other sort are only cause of filial humiliation. Any one may see the great need of discerning the difference; but yet it is a matter of very great judgment doctrinally to distinguish them, much more actually to discern them in every instance in yourselves. The way is to know first, what is the condition of the new covenant, and of absolute necessity to salvation or justification; and then every sin that is inconsistent with that condition is mortal, and the rest that are consistent and do consist with it are venial, or but infirmities. As venial signifieth only that sort of sin which is pardonable, and may consist with true grace, so a venial sin may be in an unsanctified person materially, where it is not pardoned; that is, e. g. his wandering thought or passion, is a sin of that sort that in the godly is consistent with true grace: but as venial signifieth a sin that is pardoned, or pardonable, without a regeneration, or conversion into a state of life from a state of death, so venial sin is in no unregenerate, unjustified person, but is only the infirmities of the saints; and thus I here speak of it. In a word, that sin which actually consisteth with habitual repentance, and with the hatred of it, so far that you had rather be free from it than commit or keep it, and which consisteth with an unfeigned consent to the covenant, that God be your Father, Saviour, and Sanctifier, and with the love of God above all, is but an infirmity or venial sin. But to know from the nature of the sin, which those are, requireth a volume by itself to direct you only.

Direct. VIII. Understand how necessary a faithful minister of Christ is, in such cases of danger and difficulty, to be a guide to your consciences; and open your case truly to them, and place so much confidence in their judgment of your state as their office, and abilities, and faithfulness do require, and set not up your timorous, darkened, perplexed judgments above theirs, in cases where they are fitter to judge. Such a guide is necessary, both as appointed by Christ who is the author of his office, and in regard of the greatness, and danger, and difficulty of your case. Do you not feel that you are insufficient for yourselves, and that you have need of help? sure a soul that is tempted to despair may easily feel it. You are very proud, or blindly self-conceited, if you do not. And you may easily know that Christ that appointed them their office, requireth that they be both used and trusted in their office, as far as reason will allow. And where there is no office, yet ability and faithfulness deserve and require credit of themselves. Why else do you trust physicians and lawyers, and all artificers, in their several professions and arts, as far as they are reputed able and faithful? I know no man is to be believed as infallible as God is: but man is to be believed as man; and if you will use and trust your spiritual guide but so far as you use and trust your physician or lawyer, you will find the great benefit, if you choose aright.

Direct. IX. Remember when you have sinned, how sure, and sufficient, and ready a remedy you have before you, in Jesus Christ and the covenant of grace; and that it is God's design in the way of redemption, not to save any man as innocent, that none may glory, but to save men that were first in sin and misery, and fetch them as from the gates of hell, that love and mercy may be magnified on every one that is saved, and grace may abound more by the occasion of sin's abounding, Rom. v. 15, 20. Not that any should "continue in sin because grace hath abounded: God forbid," Rom. vi. 1. But that we may magnify that grace and mercy which hath abounded above our sins; and turn the remembrance of our greatest sins to the admiration of that great and wonderful mercy. To magnify mercy when we see the greatness of our sin, and to love much because much is forgiven,[372] this is to please God, and answer the very design and end of our redemption: but to magnify sin, and extenuate mercy, and to say, My sin is greater than can be forgiven, this is to please the devil, and to cross God's design in the work of our redemption. Is your disease so great that no other can cure it? It is the fitter for Christ to honour his office upon, and God to honour his love and mercy on. Do but "come to him that you may have life,"[373] and you shall find that no greatness of sin past, will cause him to refuse you; nor any infirmities which you are willing to be rid of, shall cause him to disown you, or cast you out. The prodigal is not so much as upbraided with his sins, but finds himself, before he is aware, in his father's arms, clothed with the best robes, the ring and shoes, and joyfully entertained with a feast.[374] Remember that there is enough in Christ and the promise, to pardon and heal all sins which thou art willing to forsake.

Direct. X. Take heed of being so blind or proud in thy humility, as to think that thou canst be more willing to be a servant of Christ, than he is to be thy Saviour, or more willing to have grace, than God is to give it thee, or more willing to come home to Christ, than he is to receive and welcome thee. Either thou art willing or unwilling to have Christ and grace, to be sanctified and freed from sin; if thou be willing, Christ and his grace shall certainly be thine: indeed if thou wouldst have pardon without holiness, this cannot be, nor is there any promise of it; but if thou wouldst have Christ to be thy Saviour and King, and his Spirit to be thy Sanctifier, and hadst rather be perfect in love and holiness than to have all the riches of the world, then art thou in sincerity that which thou wouldst be in perfection: understand that God accounteth thee to be what thou truly desirest to be. The great work of grace lieth in the renewing of the will; if the will be sound, the man is sound. I mean not the conquered, uneffectual velleity of the wicked, that wish they could be free from pride, sensuality, gluttony, drunkenness, lust, and covetousness, without losing any of their beloved honour, wealth, or pleasure; that is, when they think on it as the way to hell they like not their sin, but wish they were rid of it, but when they think of it as pleasing their fleshly minds, they love it more, and will not leave it, because this is the prevailing thought and will. So Judas was unwilling to sell his Lord, as it was the betraying of the innocent, and the way to hell, but he was more willing as it was the way to get his hire. So Herod was unwilling to kill John Baptist, as it was the murder of a prophet; but his willingness was the greater, as it was the pleasing of his damsel, and the freeing himself from a troublesome reprover. But if thy willingness to have Christ and perfect holiness be more than thy unwillingness, and more than thy willingness to keep thy sin, and enjoy the honour, wealth, and pleasures of the world, then thou hast an undoubted sign of uprightness, and that love to grace, and desire after it, which nothing but grace itself doth give. And if thou art thus willing, it is great wrong to Christ to doubt of his willingness. For, 1. He is a greater lover of holiness than thou art; and therefore cannot come behind thee, in being willing of thy holiness. 2. He is more merciful to thee, than thou art to thyself: his love and mercy are beyond thy measure. 3. He hath begun to thee, and fully showed his willingness first. He died to prepare thee a full remedy; he hath drawn up the covenant; he hath therein expressed his own consent, and entreateth thine; he is the first in consenting, and is a suitor to thee. Never sinner did yet begin to him in the world. Never any was willing of the match before him: his general offer of mercy, and covenant tendered to all, doth show his willingness before they can show theirs by their acceptance. Never man overwent him in willingness, and was more willing than he. Take this sinner, as God's infallible truth. If the match break between Christ and thee, and thou be lost, it shall not be through his refusal, but through thine: and it cannot break any other way, no, not by the craft or force of all the devils in hell, but either because Christ is unwilling, or because thou art unwilling; and on Christ's part it shall never break. And therefore if thou be willing the match is made; and there is no danger but lest thy heart draw back. If thou art not willing, why complainest thou for want of that which thou wouldst not love? If thou art willing, the covenant is then made, for Christ is more willing, and was willing first.

Direct. XI. Write out those sentences that contain the sense and substance of the gospel, and often read them. Write them on thy very chamber walls, and set them still before thine eyes;[375] and try whether they agree with the words of him that tempteth thee to despair: such as these which I here transcribe for thee. John iii. 16, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."—Ver. 19, "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."—1 John v. 10-12, "He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar, because he believeth not the record that God gave of his Son: and this is the record, that God hath given to us eternal life, and this life is in his Son: he that hath the Son hath life; and he that hath not the Son of God hath not life."—John i. 11, 12, "He came unto his own, but his own received him not: but to as many as received him, to them gave he power to become the sons of God, to them that believe on his name."—Rev. xxii. 17, "Let him that is athirst come; and whosoever will, let him take the water of life freely."—John v. 40, "And ye will not come unto me, that ye may have life."—John vi. 37, "All that the Father giveth me, shall come to me; and him that cometh to me I will in no wise cast out."—John vii. 37, "If any man thirst, let him come to me and drink."—Luke xiv. 17, "Come, for all things are now ready." And read oft Luke xv.

Direct. XII. Distinguish between sin seen and felt, and sin reigning unto death; that you may not be so blinded as to think your sin greatest or your condition worst, when your sight and feeling of it are greatest. To see and feel your sin and misery is at least the ordinary preparation for recovery. To be dead is to be past feeling.[376] They that are most forsaken of God are most willing of their present condition, and most love their sin, and hate holiness and all that would reform them, and if they have power, will persecute them as enemies.

Direct. XIII. Think not that the troublesome strivings and temptations which weary you are the worst condition, or a sign of the victory of sin. It is rather a sign that you are not yet forsaken of God, while he beareth witness in you against sin, and is yet following you with his dissuasives. Paul saith, Gal. v. 17, "For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would." Read Rom. vii. from 14 to the end.

Direct. XIV. Understand the difference between weak grace and no grace; that you may not think every want of grace is a sign of total gracelessness. When you have opened in your complaints a long catalogue of weaknesses, consider whether yet there be not a true desire to be better, and some degree of life with all these?

Direct. XV. Think well of the excellency of the least degree of special grace; that it is a seed of glory; the beginning of life eternal; the divine nature, and the image of God, and of greater worth than all the learning, wealth, and honour in the world. And be not unthankful for so great a mercy, because you have not more.