A Christian Directory, Part 1: Christian Ethics

by Richard Baxter

(5.) The sin of the affections, or passions, consisteth in this:—That they are too easily and violently moved by the sensitive interest and appetite; and are habitually prone to such carnal, inordinate motions, running before the understanding and will, (some of them,) and soliciting and urging them to evil; and resisting and disobeying the commands of reason and the will: but dull and backward to things spiritually good, and to execute the right dictates of the mind and will.

(6.) The sin of the sensitive appetite consisteth in the inordinate rage or immoderateness to its object, which causeth it to disobey the commands of reason, and to become the great inciter of rebellion in the soul; violently urging the mind and will to consent to its desires. Materially this dependeth much on the temper of the body; but formally this also is so far sinful as (positively or privately, mediately or immediately) it is voluntary. To have an appetite simply to the object of appetite is no sin; but to have a diseased, inordinate, unruly appetite, is a sin, not primarily in itself considered, but as it is voluntary, as it is the appetite of a rational free agent, that hath thus disordered the frame of its own nature.

(7.) The sin of the exterior parts, tongue, hand, eyes, feet, &c. is only in act, and not in habit, or at least, the habits are weak and subject to the will. And it is in the execution of the sinful desires of the flesh, and commands of the will, that the same consisteth. These parts also are not the primary subject of the guilt, but the will, that either positively puts them upon evil, or doth not restrain them when it ought; and so they are guilty but participatively and secondarily, as the other imperate faculties are: it is not good or evil merely as it is the act of tongue or hand, but as it is the act of the tongue, or hand of a rational free agent (agreeable or disagreeable to the law). If a madman should speak blasphemy, or should kill, or steal, it were no further sin, than as he had voluntarily contracted the ill disposition which caused it while he had the use of reason. If a man's hand were held and forced by another to do mischief utterly against his will, it is the sin of the chief agent, and not of the involuntary instrument. But no force totally excuseth us from guilt, which leaveth the act to our rational choice. He that saith, Take this oath, or I will kill thee, or torment thee, doth use force as a temptation which may be resisted, but doth not constrain a man to swear: for he leaveth it to his choice whether he will swear, or die, or be tormented; and he may and ought to choose death rather than the smallest sin. The will may be tempted, but not constrained.

Direct. II. 2. Labour clearly to understand the evil of sin, both intrinsical in itself, and in its aggravations and effects.—When you have found out where it is, and wherein it doth consist, find out the malignity and odiousness of it. I have heard some christians complain, that they read much to show them the evil of sin in its effects, but meet with few that show them its evil in itself sufficiently. But, if you see not the evil of sin in itself, as well as in the effects, it will but tempt you to think God unjust in over-punishing it; and it will keep you from the principal part of true repentance and mortification; which lieth in hating sin, as sin. I shall therefore show you, wherein the intrinsical malignity of sin consisteth.

1. Sin is (formally) the violation of the perfect, holy, righteous law of God.

2. It is a denial or contempt of the authority, or governing power, of God: as if we said, Thou shalt not be our Governor in this.

3. It is a usurping the sovereign power to ourselves of governing ourselves, in that act: for when we refuse God's government, we set up ourselves in his stead; and so make gods of ourselves as to ourselves, as if we were self-sufficient, independent, and had right hereto.

4. It is a denying or contempt of the wisdom of God, as if he had unwisely made us a law which is unmeet to rule us.

5. It is a setting up of our folly in the place of God's wisdom, and preferring it before him; as if we were wiser to know how to govern ourselves, and to know what is fittest and best for us now to do, than God is.

6. It is a contempt of the goodness of God, as he is the maker of the law: as if he had not done that which is best, but that which may be corrected or contradicted, and there were some evil in it to be avoided.[100]