Part 1 › Chapter 4 › Part 4: Directions against inordinate Man-pleasing: or that Over-valuing the Favour and Censure…, A Christian Directory by Richard Baxter (1673) | AskReformation

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§. 34. Direct. 8. And remember that honour is such a thing as is found sooner by an honest contempt ¹of it, than by an inordinate affectation of it, and seeking it. It is a shadow which goeth from you if you follow it, and follows you as fast as you go from it. Whose names are now more honourable upon earth, than those Prophets, and Apostles, and Martyrs, and Preachers, and holy mortified Christians, who in their days set lightest by the approbation of the world, and were made the scorn or football of the times in which they lived? Those that have been satisfied with the approbation of their heavenly Father, who saw them in secret, have been rewarded by him openly. It is even in the eyes of rational men a far greater honour to live to God, above worldly honour, than to seek it. And so much as a man is perceived to affect and seek it, so much he loseth of it: For he is thought to need it; and men perceive that he plays a low and pitiful game, that is so desirous of their applause! As they would contemn a man that should lick up the spittle of every man where he comes, so will they contemn him that liveth on their thoughts and breath, and honour him more that lives on God.

§. 34. Direct. 8. And remember that honour is such a thing as is found sooner by an honest contempt ¹of it, than by an in•rdinate affectation of it, and seeking it. It is a shaddow which goeth from you if you follow it, and follows you as fast as you go from it. Whose names are now more honourable upon earth, than those Prophets, and Apostles, and Martyrs, and Preachers, and holy mortified Christians, who in their dayes set lightest by the approbation of the world, and were made the scorn or football of the times in which they lived? Those that have been satisfied with the approbation of their heavenly Father, who saw them in secret, have been rewarded by him openly. It is even in the eyes of rational men a far greater honour to live to God, above worldly honour, than to seek it. And so much as a man is perceived to affect and seek it, so much he loseth of it: For he is thought to need it; and men perceive that he playes a low and piti•ul game, that is so desirous of their applause! As they would contemn a man that should lick up the spittle of every man where he comes, so will they contemn him that liveth on their thoughts and breath, and honour him more that lives on God.

1Direct. 8.

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§. 37. 2. Remember also that all men are so selfish, that their expectations will be higher, than you are able to satisfy. They will not consider your hinderances, or avocations, or what you do for others, but most of them look to have as much to themselves, as if you had no body else to mind but them. Many and many a time, when I have had an hour or a day to spend, a multitude have every one expected that I should have spent it with them: When I visit one, there are ten offended that I am not visiting them at the same hour: When I am discoursing with one, many more are offended that I am not speaking to them all at once: If those that I speak to account me courteous, and humble, and respectful, those that I could not speak to, or but in a word, account me discourteous, and morose. How many have censured me, because I have not allowed them the time, which God and Conscience commanded me to spend upon greater and more necessary work? If you have any Office to give, or benefit to bestow, which one only can have, every one thinketh himself the fittest, and when you have pleased one that hath it, you have dipleased all that went without it, and mist of their desires.

§. 37. 2. Remember also that all men are so selfish, that their expectations will be higher, than you are able to satisfie. They will not consider your hinderances, or avocations, or what you do for others, but most of them look to have as much to themselves, as if you had no body else to mind but them. Many and many a time, when I have had an hour or a day to spend, a multitude have every one expected that I should have spent it with them: When I visit one, there are ten offended that I am not visiting them at the same hour: When I am discoursing with one, many more are offended that I am not speaking to them all at once: If those that I speak to account me courteous, and humble, and respectful, those that I could not speak to, or but in a word, account me discourteous, and morose. How many have censured me, because I have not allowed them the time, which God and Conscience commanded me to spend upon greater and more necessary work? If you have any Office to give, or benefit to bestow, which one only can have, every one thinketh himself the fittest, and when you have pleased one that hath it, you have dipleased all that went without it, and mist of their desires.

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§. 40. 5. M••t of the world are h•ters of holiness, and have a serpentine enmity to the Image of God; being n•• renewed by the Holy Gh••t; and will not be pleased with you, unless you will sin against your Lord, and do as they d•. 1 Pet. 4. 3, 4, 5. Walking in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries, wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you; who shall give account to him that is ready to judge the quick and the dead. You must be counted as Lot among the Sodomites, a busy fellow that comes among them to make himself their Judge, and to control them, if you tell them of their sin. You shall be called a pre•ise hypocritical Coxcomb (or somewhat much worse) if you will not be as bad as they, •nd i• by your abstinence (though you say nothing) you seem to reprehend their sensuality and contempt of God. Among Bedlams you must play the Bedlam if you will escape the fangs of their revilings. And can you h•pe to pleas• such men as these?

§. 40. 5. M••t of the world are h•ters of holiness, and have a serpentine enmity to the Image of God; being n•• renewed by the Holy Gh••t; and will not be pleased with you, unless you will sin against your Lord, and do as they d•. 1 Pet. 4. 3, 4, 5. Walking in lascivi•usness, lu•ts, exc•ss of wine, revellings, banquettings, and abominable id•l•tries, wherein they think it strange that ye run not with them to the same ex•ess of riot, speaking evil of you; who shall give acc•unt to him that is ready to judge the quick and the dead. You must be counted as Lot among the Sod•mites, a busie fellow that comes among them to make himself their Judge, and to controll them, if you tell them of their sin. You shall be called a pre•ise hypocritic•l Coxcomb (or somewhat much worse) if you will not be as bad as they, •nd i• by your abstinence (though you say nothing) you seem to reprehend their sensuality and contempt of God. Among Bedlams you must play the Bedlam if you will escape the fangs of their revilings. And can you h•pe to pleas• such men as these?

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§. 41. 6. You shall have Satanical God-haters, and men of seared and desperate consciences to please, that are malicious and •ruel, and will be pleased with nothing but some horrid iniquity, and the damning of your own souls, and drawing •thers to damnation. Like that Monster of Milan, that when he had got down his enemy, made him Blaspheme God in hope to save his life, and then stabbed him, calling it a noble revenge, that killed the body, and damned the soul at once. There are such in the world,¹ that will so visibly act the Devils part, that they would debauch your Consciences with the most horrid perjuries, perfidiousness and impiety, that they may triumph over your miserable souls. And if you think it worth the wilful damning of your souls, its possible they may be pleased. If you tell them, we cannot please you, unless we will be dishonest, and displease God, and sin against our knowledge and consciences, and hazard our salvation, they will make but a jest of such arguments as th•se, and expect you should venture your souls and all upon their opinions, and care as little for God and your souls as they do. Desperate sinners are loth to go to Hell alone: It is a torment to them to s•e others better than themselves. They that are cruel and unmerciful to themselves, and have no pity on their own souls, but will sell them for a Whore, or for preferment, and honour, or sensual delights, will scarce have mercy on the souls of others, Matth. 27. 25. His blood be on us, and on our children.

§. 41. 6. You shall have Satanical God-haters, and men of seared and desperate consciences to please, that are malicious and •ruel, and will be pleased with nothing but some horrid iniquity, and the damning of your own souls, and d••wing •thers to damnation. Like that Monster of Millan, that when he had got down his enemy, made him Blaspheme God in hope to save his life, and then stabd him, calling it a noble revenge, that killed the body, and damned the soul at once. There are such in the world,¹ that will so visibly act the Devils part, that they would deb•uch your Consciences with the most horrid perjuries, perfidiousness and impiety, that they may triumph over your miserable souls. And if you think it worth the wilful damning of your souls, its possible they may be pleased. If you tell them, we cannot please you, unless we will be dishon•st, and displease God, and sin against our knowledge and consciences, and hazard our salvation, they will make but a jeast of such arguments as th•se, and expect you should venture your souls and all upon their opinions, and care as little for God and your souls as they do. Desperate sinners are loth to go to Hell alone: It is a torment to them to s•e others better than themselves. They that are cru•l and unmerciful to themselves, and have no pity on their own souls, but will sell them for a Whore, or for preferment, and honour, or sensual delights, will scarce have mercy on the souls of others, Matth. 27. 25. His blood be on us, and on our children.

1Inter haec quid agant quibus loquendi a Christo officium mandatur? Deo displicent, si tace•nt; hominibus si loquan•ur. Sa••••as. ad E••le, Cath. •. 4.

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§. 42. 7. You will have rigorous, captious, uncharitable and unrighteous men to please: who will make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought, and watch for iniquity, Isa. 29 20, 21. That have none of that charity¹ which covereth faults, and interpreteth words and actions favourably; nor none of that justice which causeth men to do as they would be done by, and judge as they would be judged, but judging without mercy, are like to have judgement without mercy. And are glad when they can find any matter to reproach you: And if once they meet with it (true or false) they will never forget it, but dwell as the Fly on the ulcerated place.

§. 42. 7. You will have rigorous, captious, uncharitable and unrighteous men to please: who will make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought, and watch for iniquity, Isa. 29 20, 21. That have none of that charity¹ which covereth faults, and interpreteth words and actions favourably; nor none of that justice which causeth men to do as they would be done by, and judge as they would be judged, but judging without mercy, are like to have judgement without mercy. And are glad when they can find any matter to reproach you: And if once they meet with it (true or false) they will never forget it, but dwell as the Flie on the ulcerated place.

1Even for the greatness of your services, you may perish, by the s••p•ion and e••y of those great ones whom you served: As i• proved by the case of Saul and David, […], Na••••s, Bo•ifacius, the two Sons of H••iades, imprisoned and one ••ain, and […] ••••• like.Even for the greatness of your services, you may perish, by the s••p•ion and e••y of those great ones whom you served: As i• proved by the case of Saul and David, 〈…〉, Na••••s, Bo•ifacius, the two Sons of H••iades, imprisoned and one ••ain, and 〈…〉 ••••• like.

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§. 45. 10. You live among unpeaceable twattlers and tale-carriers, that would please others by accusing you. Who is it that hath ears that hath not not such Vermin as these Earwigs busy at them? Except here and there an upright man, whose angry countenance hath still driven away such backbiting tongues. And all shall be said behind your backs, when you are uncapable of answering for your selves. And if it be a man that the hearers think well of that accuseth or backbiteth you, they think it lawful than to believe them: And most that are their friends, and of their party, and for their interest, shall be sure to be thought so honest as to be credible. And it is not strange, for a learned, ingenious, yea, a godly person to be too forward in uttering from the mouths of others, an evil report: And then the hearer thinks he is fully justified for believing it, and reporting it again to others. David himself by the temptation of a Ziba, is drawn to wrong Mephi••sheth the Son of his great deserving friend, 2 Sam. 16. 3, 4. No wonder then if Saul do hearken ⟨p. 224⟩do hearken to a Doeg to the wrong of David, and murder of the Priests, Prov. 18. 8. The words of a tale-bearer are as wounds. Prov. 26. 20. Where no wood is, the fire goeth out: so where there is no tale-bearer the strife ceaseth. And when these are still near men, and you far off, it is easy for them to continue the most odious representation, of the most laudable persons actions in the world.

§. 45. 10. You live among unpeaceable twatlers and tale-carryers, that would please others by accusing you. Who is it that hath ears that hath not not such Vermine as these Earwigs busie at them? Except here and there an upright man, whose angry countenance hath still driven away such backbiting tongues. And all shall be said behind your backs, when you are uncapable of answering for your selves. And if it be a man that the hearers think well of that accuseth or backbiteth you, they think it lawful than to believe them: And most that are their friends, and of their party, and for their interest, shall be sure to be thought so honest as to be credible. And it is not strange, for a learned, ingenious, yea, a godly person to be too forward in uttering from the mouths of others, an evil report: And then the hearer thinks he is fully justified for believing it, and reporting it again to others. David himself by the temptation of a Ziba, is drawn to wrong Mephi••sheth the Son of his great deserving friend, 2 Sam. 16. 3, 4. No wonder then if Saul do hearken ⟨p. 224⟩do hearken to a Doeg to the wrong of David, and murder of the Priests, Prov. 18. 8. The words of a tale-bearer are as wounds. Prov. 26. 20. Where no wood is, the fire goeth out: so where there is no tale-bearer the strife ceaseth. And when these are still near men, and you far off, it is easie for them to continue the most odious representation, of the most laudable persons actions in the world.

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§. 46. 11. The imperfection of all mens understandings and godliness is so great, that the differences of judgement that are among the best, will tend to the injury and undervaluing of their brethren: One is¹ confident that his way is right, and another as confident of the contrary: And to how great contendings and injuries such differences may proceed, he that knoweth not in this age, shall not know for me. We need not go to Paul and Barnabas for an instance (that was a far lighter case): Nor to Epiphanius, Hierom and Chrysostom; nor to those Ages and Tragedies of contending Bishops that in the Eastern and Western Churches have been before us: Every one thinking his cause so plain, ²as to justify himself in all that he saith and doth, against those that presume to differ from him. And surely you may well expect some displeasure, even from good and learned men, when the Churches have felt such dreadful concussions, and bleedeth to this day, by so horrid divisions, through the remnants of that Pride and Ignorance which her Reverend Guides have still been guilty of.

§. 46. 11. The imperfection of all mens understandings and godliness is so great, that the differences of judgement that are among the best, will tend to the injury and undervaluing of their brethren: One is¹ confident that his way is right, and another as confident of the contrary: And to how great contendings and injuries such differences may proceed, he that knoweth not in this age, shall not know for me. We need not go to Paul and Barnabas for an instance (that was a far lighter case): Nor to Epiphanius, Hierom and Chrysostome; nor to those Ag•s and Tragedies of contending Bishops that in the Eastern and Western Churches have been before us: Every one thinking his cause so plain, ²as to justifie himself in all that he saith and doth, against those that presume to differ from him. And surely you may well expect some displeasure, even from good and learned men, when the Churches have felt such dreadful concussions, and bleedeth to this day, by so horrid divisions, through the remnants of that Pride and Ignorance which her Reverend Guides have still been guilty of.

1[…]〈…〉
2I may a•d that you have […] to […]. A•d th[…] are […] speaks, like on• that •a•h an U••••r, that at first is hurt with every touch, and at last even with the suspicion of a touch. Tutu• aliqua •es in […] praestat, nulla securum. Putat enim e•iamsi non deprehenditur, se posse depr•hendi; & inter somnos move•ur; & […] loquitur, de suo cog•tat Sen. Epis. 106. Et. Ep. 97. Prima & maxima peccantium poena est peccass•—H•••• & ••••nd• poen• pr•munt & sequuntur, t••ere sempe• & expavescere & securita•i diffidere. Tyra•no amici quoque saepe •••••ct• su••. Tu e•go, si tyrann•d•m tuto tenere cup•s, atque in ea constabiliri, civitatis principes tolle, sive illi amic•, sive inimici v•d•antur. […] i• ••••st. Piad i Lartio. Pleoumque ingenium est, ut errata aliorum vel minima persutentur, beeacta vo vel in popatulo posita praeteeant; sicu Vultures corpora viva & saa non sentiunt, morticina vero & cadavera tam Deng remota odour persequuntur. Gadus i Acan. Jesuit. p. 55.

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§. 47. 12. You have men of great Mutability to please: That one hour may be ready to worship you as Gods, and the next to stone you, or account you as Devils, as they did by Paul, and Christ himself: What a Weather-cock is the mind of man? especially of the vulgar and the temporizers? When you have spent all your days in building your reputation on this Sand, one blast of Wind, or Storm at last, doth tumble it down, and all your ••st and labour is lost. Serve men as submissively and carefully as you can; and after all, some accident or failing of their unrighteous expectations, may make all that ever you did forgotten, and turn you out of the world with Wolsey's groans, [If I had served God as faithfully as man, I had been better rewarded, and not forsaken in my distress.] How many have fallen by the hands or frowns, of those whose favour they had dearly purchased? perhaps at the price of their salvation? If ever you put such confidence in a friend, as not to consider that it is possible he may one day prove your enemy, you know not man; and may perhaps be better taught to know him, to your cost.

§. 47. 12. You have men of great Mutability to please: That one hour may be ready to worship you as Gods, and the next to stone you, or account you as Devils, as they did by Paul, and Christ himself: What a Weather-cock is the mind of man? especially of the vulgar and the temporizers? When you have spent all your dayes in building your reputation on this Sand, one blast of Wind, or Storm at last, doth tumble it down, and all your ••st and labour is lost. Serve men as submissively and carefully as you can; and after all, some accident or failing of their unrighteous expectations, may make all that ever you did forgotten, and turn you out of the world with Wolsey's groans, [If I had served God as faithfully as man, I had been better rewarded, and not forsaken in my distr•ss.] How many have fallen by the hands or frowns, of those whose favour they had dearly purchased? perhaps at the price of their salvation? If ever you put such confidence in a friend, as not to consider that it is possible he may one day prove your enemy, you know not man; and may perhaps be better taught to know him, to your cost.