A Christian Directory, Part 1: Christian Ethics

by Richard Baxter

Extremes in religion.

In the esteem and love of God, your ultimate end, you need not fear overdoing: nor any where, when impediments, and backwardness or impotency, do tell you that you can never do too much. But sin lieth on both sides the rule and way: and nothing is more common, than to turn from one sin to another, under the name of duty or amendment. Especially this is common in matter of opinion. Some will first believe, that God is nothing else but mercy, and after, take notice of nothing but his justice. First, they believe that almost all are saved, and afterwards, that almost none: first, that every profession is credible, and next, that none is credible without some greater testimony: first, that Christ satisfied for none at all that will not be saved, and next, that he died for all alike: first, that none are now partakers of the Holy Spirit; and next, that all saints have the Spirit, not only to illuminate and sanctify them, by transcribing the written word upon their hearts; but also to inspire them with new revelations, instead of Scripture: first, they think that all that papists hold and do, must be avoided; and after, that there needed no reformation at all. Now, they are for legal bondage, and anon for libertinism: to-day, for a liberty in religion to none, that agree not with them in every circumstance; and to-morrow, for a liberty for all: this year, all things are lawful to them; and the next year, nothing is lawful, but they scruple all that they say or do. One while, they are all for a worship of mere show and ceremony; and another while, against the determination of mere circumstances of order and decency, by man. One while, they cry up nothing but free grace; and another while, nothing but free will. One while, they are for a discipline stricter than the rule; and another while, for no discipline at all. First, for timorous compliance with evil; and afterwards, for boisterous contempt of government. Abundance of such instances we might give you.

The remedy against this disease, is, to proceed deliberately, and receive nothing and do nothing rashly and unadvisedly in religion. For, when you have found out your first error, you will be affrighted from that into the contrary error. See that you look round about you; as well to the error that you may run into on the other side, as into that which you have run into already. Consult also with wise, experienced men; and mark their unhappiness, that have fallen on both sides; and stay not to know evil by sad experience. True mediocrity is the only way that is safe; though negligence and lukewarmness be odious, even when cloaked with that name.

For modesty in your first opinions.

Direct. XI. Let not your first opinions, about the controverted difficulties in religion, where Scripture is not very plain, be too peremptory, confident, or fixed; but hold them modestly with a due suspicion of your unripe understandings, and with room for further information, supposing it possible, or probable, that upon better instruction, evidence, and maturity, you may, in such things, change your minds.

I know, the factions that take up their religion on the credit of their party, are against this direction: thinking that you must first hit on the right church, and then hold all that the church doth hold; and therefore change your mind in nothing which you this way receive. I know, also, that some libertines and half believers would corrupt this direction, by extending it to the most plain and necessary truths; persuading you to hold christianity itself but as an uncertain, probable opinion.

But, as God's foundation standeth sure, so we must be surely built on his foundation. He that believeth not the essentials of christianity, as a certain, necessary revelation of God, is not a christian, but an infidel. And he that believeth not all that which he understandeth in the word of God, believeth nothing on the credit of that word. Indeed faith hath its weakness, on those that are sincere; and they are fain to lament the remnants of unbelief, and cry, "Lord, increase our faith; help thou our unbelief." But he that approveth of his doubting, and would have it so, and thinks the revelation is uncertain, and such as will warrant no firmer a belief, I should scarcely say, this man is a christian. Christianity must be received as of divine, infallible revelation. But controversies about less necessary things, cannot be determined peremptorily, by the ignorant or young beginners, without hypocrisy, or a human faith going under the name of a divine. I am far from abating your divine belief of all that you can understand in Scripture, and implicitly of all the rest in general. And I am far from diminishing the credit of any truth of God. But the reasons of this direction are these:

1. When it is certain that you have but a dark, uncertain apprehension of any point, to think it is clear and certain, is but to deceive yourselves by pride. And, to cry out against all uncertainty, as scepticism, which yet you cannot lay aside, is but to revile your own infirmity, and the common infirmity of mankind, and foolishly to suppose that every man can be as wise and certain, when he list, as he should be. Now reason and experience will tell you, that a young, unfurnished understanding, is not like to see the evidence of difficult points, as, by nearer approach and better advantage, it may do.

2. If your conclusions be peremptory, upon mere self-conceitedness, you may be in an error for aught you know; and so you are but confident in an error. And then how far may you go in seducing others, and censuring dissenters, and come back when you have done, and confess that you were all this while mistaken yourselves!

3. For a man to be confident that he knoweth what he knoweth not, is but the way to keep him ignorant, and shut the door against all means of further information. When the opinion is fixed by prejudice and conceit, there is no ready entrance for the light.