A Christian Directory, Part 1: Christian Ethics

by Richard Baxter

Direct. I. Alas! man, the life and reign of sin is in the heart; that is its garrison and throne: the life of sin lieth in the prevalence of your lusts within, against the power of reason and will. All outward sins are but acts of obedience to the reigning sin within; and a gathering tribute for this, which is the king. For this it is that they make provision, Rom. xiii. 14. On this all is consumed, James iv. 3. Original sin may be reigning sin (as a king may be born a king). Sin certainly reigneth, till the soul be converted and born again.

Tempt. II. The devil tells them it is but an infirmity, because it is no open, gross, disgraceful sin: it is hard to believe that they are in danger of hell, for sins which are accounted small.

Direct. II. But do you think it is no mortal, heinous sin, to be void of the love of God and holiness? to love the flesh and the world above him? to set more by earth than heaven, and do more for it? However they show themselves, these are the great and mortal sins. Sin is not less dangerous for lying secret in the heart. The root and heart are usually unseen. Some kings (as in China, Persia, &c.) keep out of sight for the honour of their majesty. Kings are the spring of government; but actions of state are executed by officers. When you see a man go, or work, you know that it is something within which is the cause of all. If sin appeared without, as it is within, it would lose much of its power and majesty. Then ministers, and friends, and every good man would cast a stone at it; but its secrecy is its peace. The devil himself prevaileth by keeping out of sight. If he were seen, he would be less obeyed. So it is with the reigning sins of the heart. Pride and covetousness may be reigning sins, though they appear not in any notorious, disgraceful course of life. David's hiding his sin, or Rachel her idol, made them not the better. It is a mercy to some men, that God permitteth them to fall into some open, scandalous sin, which may tend to humble them, who would not have been humbled nor convinced by heart-sins alone. See Jer. iv. 14; Hosea vii. 6, 7. An oven is hottest when it is stopped.

Tempt. III. Satan tells them, they are not unpardoned, reigning sins, because they are common in the world. If all that are as bad as I must be condemned, say they, God help a great number.

Direct. III. But know you not that reigning sin is much more common than saving holiness? and that the gate is wide, and the way is broad, that leadeth to destruction, and many go in at it? Salvation is as rare as holiness; and damnation as common as reigning sin, where it is not cured. This sign therefore makes against you.

Tempt. IV. But, saith the tempter, they are such sins as you see good men commit: you play at the same games as they: you do but what you see them do; and they are pardoned.

Direct. IV. You must judge the man by his works, and not the works by the man. And there is more to be looked at, than the bare matter of an act. A good man and a bad may play at the same game, but not with the same end, nor with the same love to sport, nor so frequently and long to the loss of time. Many drops may wear a stone: many stripes with small twigs may draw blood. Many mean men in a senate have been as great kings: you may have many of these little sins set all together, which plainly make up a carnal life. The power of a sin is more considerable than the outward show. A poor man, if he be in the place of a magistrate, may be a ruler. And a sin materially small, and such as better men commit, may be a sin in power and rule with you, and concur with others which are greater.

Tempt. V. But, saith the tempter, they are but sins of omission, and such are not reigning sins.

Direct. V. Sins of omission are always accompanied with some positive, sensual affection to the creature, which diverteth the soul, and causeth the omission. And so omission is no small part of the reigning sin. The not using of reason and the will for God, and for the mastering of sensuality, is much of the state of ungodliness in man. Denying God the heart and life, is no small sin. God made you to do good, and not only to do no harm: else a stone or corpse were as good a christian as you; for they do less harm than you. If sin have a negative voice in your religion, whether God shall be worshipped and obeyed or not, it is your king: it may show its power as well by commanding you not to pray, and not to consider, and not to read, as in commanding you to be drunk or swear. The wicked are described by omissions: such as "will not seek after God: God is not in all his thoughts," Psal. x. 4. Such as "know not God, and call not on his name," Jer. x. 25. That have "no truth, or mercy, or knowledge of God," Hos. iv. 1. That "feed not, clothe not, visit not" Christ in his members, Matt. xxv.; that hide their talents, Matt. xxv. Indeed, if God have not your heart, the creature hath it; and so it is omission and commission that go together in your reigning sin.