Part 1 › Chapter 3 › Direction 10 › Directions for faithful serving Christ, and doing Good., A Christian Directory by Richard Baxter (1673) | AskReformation

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§. 16. Direct. 13. Let all that you do for the Churches good be sure to tend to HOLINESS and PEACE; ¹and do nothing under the name of a good work which hath an enmity to either of these. For these are to the Church as Life and Health are to the body; and the increase of its welfare is nothing else but the increase of these. What ever they pretend, believe none that say, they seek the good and welfare of the Church, if they seek not the promoting of Holiness and Peace: If they hinder the powerful preaching of the Gospel, and the means that tendeth to the saving of souls, and the serious spiritual worshipping of God, and the unity and peace of all the faithful, and if they either divide the faithful into sects and parties, or worry all that differ from them, and humour them not in their conceits, take all these for such benefactors to the Church, as the wolf is to the flock, and as the plague is to the City, or the fever to the body, or the fire in the thatch is to the house. The wisdom from above is first PURE, then PEACEABLE, gentle, &c. But if ye have bitter envying, and strife in your hearts, glory not, and lie not against the truth: this wisdom descendeth not from above, but is earthly, sensual, devilish: For where envying and strife is, there is confusion, and every evil work. •am. 3. 14, 15, 16, 17, 18.

§. 16. Direct. 13. Let all that you do for the Churches good be sure to tend to HOLINES and PEACE; ¹and do nothing under the name of a good work which hath an enmity to either of these. For these are to the Church as Life and Health are to the body; and the increase of its wellfare is nothing else but the increase of these. What ever they pretend, believe none that say, they seek the good and wellfare of the Church, if they seek not the promoting of Holiness and Peace: If they hinder the powerful preaching of the Gospel, and the means that tendeth to the saving of souls, and the serious spiritual worshiping of God, and the unity and peace of all the faithful, and if they either divide the faithful into sects and parties, or worry all that differ from them, and humor them not in their conceits, take all these for such benefactors to the Church, as the wolf is to the flock, and as the plague is to the City, or the feavor to the body, or the fire in the thatch is to the house. The wisdom from above is first PURE, then PEACEABLE, gentle, &c. But if ye have bitter envying, and strife in your hearts, glory not, and lie not against the truth: this wisdom descendeth not from above, but is earthly, sensual, devilish: For where envying and strife is, there is confusion, and every evil work. •am. 3. 14, 15, 16, 17, 18.

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§. 17. Direct. 14. If you will do the good which God accepteth, do that which he requireth; and put ¹not the name of good works upon your sins, nor upon unnecessary things of your own invention; nor think not that any Good must be accomplished by forbidden means. None know what pleaseth God so well as himself. Our ways may be right in our own eyes, and carnal wisdom may think it hath devised the fittest means to honour God, when he may abominate it, and say, who required this at your hand? And if we will do good by sinning, we must do it in despite of God, who is engaged against our sins and us. Rom. 3. 8. God needeth not our lie to his glory: If Papists think to find at the last day, their foppish ceremonies, and superstition, and will-worship, their, touch not, taste not, handle not, to be reckoned to them as Good works; or if Jesuits or Enthusiasts think to find their Perjury, Treasons, Rebellions, or conspiracies numbered with good works; or the persecuting of the Preachers and faithful professors of Godliness to be good works, how lamentably will they find their expectations disappointed?

§. 17. Direct. 14. If you will do the good which God accepteth, do that which he requireth; and put ¹not the name of good works upon your sins, nor upon unnecessary things of your own invention; nor think not that any Good must be accomplished by forbidden means. None know what pleaseth God so well as himself. Our waies may be right in our own eyes, and carnal wisdom may think it hath devised the fittest means to honour God, when he may abominate it, and say, who required this at your hand? And if we will do good by sinning, we must do it in despite of God, who is engaged against our sins and us. Rom. 3. 8. God needeth not our lie to his glory: If Papists think to find at the last day, their foppish ceremonies, and superstition, and will-worship, their, touch not, taste not, handle not, to be reckoned to them as Good works; or if Jesuites or Enthusiasts think to find their Perjurie, Treasons, Rebellions, or conspiracies numbred with good works; or the persecuting of the Preachers and faithful professors of Godliness to be good works, how lamentably will they find their expectations disappointed?

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§. 18. Direct. 15. Keep in the way of your Place and calling, and take not other mens works upon ¹you, without a call, under any pretence of doing good. Magistrates must do good in the place and work of Magistrates: and Ministers in the place and work of Ministers: and private men in their private place and work: and not one man step into another's place, and take his work out of his hand, and say, I can do it better: For if you should do it better, the disorder will do more harm than you did good by bettering his work. One Judge must not step into another's Court and Seat, and say, I will pass more righteous judgement. You must not go into another mans School, and say, I can teach your Scholars better: nor into another's charge or Pulpit, and say, I can preach better; The servant may not rule the Master, because he can do it best: no more than you may take another mans Wife, or House, or Lands, or Goods, because you can use them better than he. Do the Good that you are called to.

§. 18. Direct. 15. Keep in the way of your Place and calling, and take not other mens works upon ¹you, without a call, under any pretense of doing good. Magistrates must do good in the place and work of Magistrates: and Ministers in the place and work of Ministers: and private men in their private place and work: and not one man step into anothers place, and take his work out of his hand, and say, I can do it better: For if you should do it better, the disorder will do more harm than you did good by bettering his work. One Iudge must not step into anothers Court and Seat, and say, I will pass more righteous judgement. You must not go into another mans School, and say, I can teach your Scholars better: nor into anothers charge or Pulpit, and say, I can preach better; The servant may not rule the Master, because he can do it best: no more than you may take another mans Wife, or House, or Lands, or Goods, because you can use them better than he. Do the Good that you are called to.

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Answ. 1. Either you are already engaged in your Calling, or not: If you are, you must have greater reasons to desert it, than such as might require you at first not to choose it. 2. Either the Temptations to sin are such as good men ordinarily overcome, or they are extraordinarily great. You may more warrantably avoid such great ones as you are not like to overcome, than small or ordinary ones. 3. Either you are well furnished against these temptations, or not: If not, you must be more cautelous in approaching them: But if you are, you may trust God the boldlier to help you out. 4. Either they are temptations to ordinary humane frailties in the manner of duty, or temptations to more dangerous sin: The first will not so much warrant you to avoid doing good for to escape them, as the latter will. 5. The service that you are called to (being supposed great and necessary to be done by somebody) is either such as others will do better or as well if you avoid it, or not. If the Church or common good receive no detriment by your refusal, you may the more insist on your own preservation: But if the necessities of the Church or State, and the want of fitter instruments, or any apparent call of God, do single you out for that service, you must obey God whatever the difficulties and temptations are: For no temptation can necessitate you to sin; and God that calleth you, can easily preserve you: But take heed what you thrust your selves upon.

Answ. 1. Either you are allready engaged in your Calling, or not: If you are, you must have greater reasons to desert it, than such as might require you at first not to choose it. 2. Either the Temptations to sin are such as good men ordinarily overcome, or they are extraordinarily great. You may more warrantably avoid such great ones as you are not like to overcome, than small or ordinary ones. 3. Either you are well furnished against these temptations, or not: If not, you must be more cautelous in approaching them: But if you are, you may trust God the boldlier to help you out. 4. Either they are temptations to ordinary humane frailties in the manner of duty, or temptations to more dangerous sin: The first will not so much warrant you to avoid doing good for to escape them, as the latter will. 5. The service that you are called to (being supposed great and necessary to be done by somebody) is either such as others will do better or as well if you avoid it, or not. If the Church or common good receive no detriment by your refusal, you may the more insist on your own preservation: But if the necessities of the Church or State, and the want of fitter instruments, or any apparent call of God, do single you out for that service, you must obey God whatever the difficulties and temptations are: For no temptation can necessitate you to sin; and God that calleth you, can easily preserve you: But take heed what you thrust your selves upon.

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Answ. The Apostle only requireth men to make no unlawful change (such as is the forsaking of a Wife or Husband) nor no unnecessary change as if it were necessary (as in the case of circumcision): But in the next words he saith [Art thou called being a servant? Care not far it: But if thou mayest be made free use it rather. He bids every man abide with God in the place he is called to, but forbids them not to change their state when they are called to change it. verse 24. He speaks more of relations (of single persons and married, servants and free, &c.) than o• trades or offices: And yet no doubt but a single person may be married, and the married must be separated; and servants may be free. No man must take up or change any calling without sufficient cause to call him to it: But when he hath such cause, he sinneth if he change it not. The Apostles changed their Callings, when they became Apostles; and so did multitudes of the Pastors of the Church in every age. God no where forbids men to change their employment for the better, upon a sufficient cause or call.

Answ. The Apostle only requireth men to make no unlawful change (such as is the forsaking of a Wife or Husband) nor no unnecessary change as if it were necessary (as in the case of circumcision): But in the next words he saith [Art thou called being a servant? Care not far it: But if thou maist be made free use it rather. He bids every man abide with God in the place he is called to, but forbids them not to change their state when they are called to change it. verse 24. He speaks more of relations (of single persons and married, servants and free, &c.) than o• trades or offices: And yet no doubt but a single person may be marryed, and the marryed must be separated; and servants may be free. No man must take up or change any calling without sufficient cause to call him to it: But when he hath such cause, he sinneth if he change it not. The Apostles changed their Callings, when they became Apostles; and so did multitudes of the Pastors of the Church in every age. God no where forbids men to change their employment for the better, upon a sufficient cause or call.

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§. 26. Direct. 21. Especially be sure that you live not out of a calling, that is, such a stated course ¹of employment, in which you may best be serviceable to God. Disability indeed is an unresistible impediment. Otherwise no man must either live idly, or content himself with doing some little chars² as a recreation or on the by: But every one that is able, must be statedly, and ordinarily employed in such work, as is serviceable to God, and the common Good. Quest. But will not wealth excuse us? Answ. It may excuse you from some sordid sort of work, by making you more serviceable in other: but you are no more excused from service and work of one kind or other, than the poorest man: Unless you think that God requireth least, where He giveth most. Quest. Will not age excuse us? Answ. Yes, so far as it disableth you; but no further. Object. But I am turned out of my calling. Answ. You are not turned out of the service of God: He calleth you to that▪ or to another. Quest. But may I not cast off the world, that I may only think of my salvation▪ Answ. You may cast off all such excess of worldly cares or business as unnecessarily hinder you in spiritual things: But you may not cast off all bodily employment and mental labour in which you may serve the common Good. Every one that is a member of Church or common-wealth must employ their parts to the utmost for the good of the Church and common-wealth: Public service is Gods greatest service. To neglect this, and say, I will pray and meditate, is as if your servant should refuse your greatest work, and tie himself to some lesser easy part: And God hath commanded you some way or other to labour for your daily bread and not to live as drones on the sweat of others only. Innocent Adam was put into the Garden of Eden to dress it: And fallen man must eat his bread in the sweat of his brows: Gen. 3. 19. And he that will not work must be forbidden to eat, 2 Thes. 3. 6, 10, 12. And indeed it is necessary to our selves, for the health of our bodies, which will grow diseased with idleness; and for the help of our souls, which will fail if the body fail: And man in flesh must have work for his body as well as for his soul: ⟨p. 134⟩And he that will do nothing but pray and meditate, it's like will (by sickness or Melancholy) be disabled ere long either to pray or meditate: Unless he have a body extraordinary strong.

§. 26. Direct. 21. Especially be sure that you live not out of a calling, that is, such a stated course ¹of employment, in which you may best be serviceable to God. Disability indeed is an unresistible impediment. Otherwise no man must either live idely, or content himself with doing some little charres² as a recreation or on the by: But every one that is able, must be statedly, and ordinarily imployed in such work, as is serviceable to God, and the common Good. Quest. But will not wealth excuse us? Answ. It may excuse you from some sordid sort of work, by making you more serviceable in other: but you are no more excused from service and work of one kind or other, than the poorest man: Unless you think that God requireth least, where He giveth most. Quest. Will not age excuse us? Answ. Yes, so farr as it disableth you; but no further. Object. But I am turned out of my calling. Answ. You are not turned out of the service of God: He calleth you to that▪ or to another. Quest. But may I not cast off the world, that I may only think of my salvation▪ Answ. You may cast off all such excess of worldly cares or business as unnecessarily hinder you in spiritual things: But you may not cast off all bodily employment and mental labour in which you may serve the common Good. Every one that is a member of Church or common-wealth must employ their parts to the utmost for the good of the Church and common-wealth: Publick service is Gods greatest service. To neglect this, and say, I will pray and meditate, is as if your servant should refuse your greatest work, and tie himself to some lesser easie part: And God hath commanded you some way or other to labour for your daily bread and not to live as drones on the sweat of others only. Innocent Adam was put into the Garden of Eden to dress it: And fallen man must eat his bread in the sweat of his brows: Gen. 3. 19. And he that will not work must be forbidden to eat, 2 Thes. 3. 6, 10, 12. And indeed it is necessary to our selves, for the health of our bodies, which will grow diseased with idleness; and for the help of our souls, which will fail if the body fail: And man in flesh must have work for his body as well as for his soul: ⟨p. 134⟩And he that will do nothing but pray and meditate, it's like will (by sickness or Melancholy) be disabled e're long either to pray or meditate: Unless he have a body extraordinary strong.

1Direct. 21.
2Who excused from • calling▪