A Christian Directory, Part 1: Christian Ethics

by Richard Baxter

4. And, to be ungroundedly confident, so young, is not only to take up with your teacher's word, instead of a faith and knowledge of your own, but also to forestall all diligence to know more: and so you may lay by all your studies, save only to know what those men hold, whose judgments are your religion: too popish and easy a way to be safe.

5. If you must never change your first opinions or apprehensions, how will you grow in understanding? Will you be no wiser at age, than you were in childhood, and after long study and experience, than before? Nature and grace do tend to increase.

Indeed, if you should be never so peremptory in your opinions, you cannot resolve to hold them to the end: for light is powerful, and may change you whether you will or no: you cannot tell what that light will do, which you never saw. But prejudice will make you resist the light, and make it harder for you to understand.

I speak this upon much experience and observation. Our first unripe apprehensions of things will certainly be greatly changed, if we are studious and of improved understandings. Study the controversies about grace and free-will, or about other such points of difficulty, when you are young, and it is two to one that ripeness will afterward make them quite another thing to you. For my own part, my judgment is altered from many of my youthful, confident apprehensions: and where it holdeth the same conclusion, it rejecteth abundance of the arguments, as vain, which once it rested in. And where I keep to the same conclusions and arguments, my apprehension of them is not the same, but I see more satisfying light in many things, which I took but upon trust before. And if I had resolved to hold to all my first opinions, I must have forborne most of my studies, and lost much truth, which I have discovered, and not made that my own, which I did hold; and I must have resolved to live and die a child.

The sum is, Hold fast the substance of religion, and every clear and certain truth, which you see in its own evidence: and also reverence your teachers; especially the universal church, or the generality of wise and godly men; and be not hasty to take up any private opinion; and especially to contradict the opinion of your governors and teachers, in small and controverted things. But yet, in such matters, receive their opinions but with a human faith, till indeed you have more, and therefore, with a supposition, that time and study is very like to alter your apprehensions; and with a reserve, impartially to study and entertain the truth, and not to sit still just where you were born.

What to do when controversies do divide the church.

Direct. XII. If controversies occasion any divisions where you live, be sure to look first to the interest of common truth and good, and to the exercise of charity. And become not passionate contenders for any party in the division, or censurers of the peaceable, or of your teachers, that will not overrun their own understandings, to obtain with you the esteem of being orthodox or zealous men; but suspect your own unripe understandings, and silence your opinions till you are clear and certain; and join rather with the moderate and the peacemakers, than with the contenders and dividers.

You may easily be sure that division tendeth to the ruin of the church, and the hinderance of the gospel, and the injury of the common interest of religion.[66] You know it is greatly condemned in the Scriptures. You may know that it is usually the exercise and the increase of pride, uncharitableness, and passion; and that the devil is best pleased with it, as being the greatest gainer by it. But, on the other side, you are not easily certain which party is in the right: and if you were, you are not sure that the matter will be worth the cost of the contention: or if it be, it is to be considered, whether the truth is not like to get more advantage by managing it in a more peaceable way, that hath no contention, nor stirreth up other men so much against it, as the way of controversy doth. And whatever it prove, you may and should know, that young christians, that want both parts, and helps, and time, and experience to be thoroughly seen in controversies, are very unfit to make themselves parties; and that they are yet more unfit to be the hottest leaders of these parties, and to spur on their teachers, that know more than they. If the work be fit for another to do, that knoweth on what ground he goeth, and can foresee the end, yet certainly it is not fit for you. And therefore forbear it till you are more fit.

I know those that would draw you into such a contentious zeal, will tell you, that their cause is the cause of God, and that you desert him and betray it, if you be not zealous in it: and that it is but the counsel of flesh and blood which maketh you pretend moderation and peace: and that it is a sign that you are hypocrites, that are so lukewarm, and carnally comply with error: and that the cause of God is to be followed with the greatest zeal and self-denial. And all this is true, if you but be sure that it is indeed the cause of God; and that the greater works of God be not neglected on such pretences; and that your zeal be much greater for faith, and charity, and unity, than for your opinions. But upon great experience, I must tell you, that of the zealous contenders[67] in the world, that cry up "The cause of God, and truth," there is not one of very many, that understandeth what he talks of; but some of them cry up the cause of God, when it is a brat of a proud and ignorant brain, and such as a judicious person would be ashamed of. And some of them are rashly zealous, before they have parts or time to come to any judicious trial. And some of them are misguided by some person or party, that captivateth their minds. And some of them are hurried away by passion and discontent. And many of the ambitious and worldly are blinded by their carnal interests. And many of them, in mere pride, think highly of an opinion, in which they are somewhat singular, and which they can, with some glorying, call their own, as either invented by them or that, in which they think they know more than ordinary men do. And abundance, after long experience, confess that to have been their own erroneous cause, which they before entitled the cause of God. Now when this is the case, and one crieth, Here is Christ, and another, There is Christ; one saith, This is the cause of God, and another saith, That is it; no man that hath any care of his conscience, or of the honour of God and his profession, will leap before he looketh where he shall alight; or run after every one that will whistle him with the name or pretence of truth or a good cause. It is a sad thing to go on many years together in censuring, opposing, and abusing those that are against you, and in seducing others, and misemploying your zeal, and parts, and time, and poisoning all your prayers and discourses, and in the end to see what mischief you have done for want of knowledge, and with Paul to confess, that you were mad in opposing the truth and servants of God, though you did it in a zeal of God through ignorance. Were it not much better to stay till you have tried the ground, and prevent so many years' grievous sin, than to escape by a sad repentance, and leave behind you stinking and venomous fruit of your mistake? and worse, if you never repent yourselves. Your own and your brethren's souls are not so lightly to be ventured upon dangerous, untried ways. It will not make the truth and church amends, to say at last, I had thought I had done well. Let those go to the wars of disputing, and contending, and censuring, and siding with a sect, that are riper, and better understand the cause: wars are not for children. Do you suspend your judgment till you can solidly and certainly inform it, and serve God in charity, quietness, and peace; and it is two to one, but you will live to see the day, that the contenders that would have led you into their wars, will come off with so much loss themselves, as will teach them to approve your peaceable course, or teach you to bless God that kept you in your place and duty.

In all this I deny not, but every truth of God is to be valued at a very high rate; and that he that shall carry himself in a neutrality, when faith or godliness is the matter in controversy, or shall do it merely for his worldly ends, to save his stake by temporizing, is a false-hearted hypocrite, and at the heart of no religion. But withal I tell you, that all is not matter of faith or godliness that the autonomian-papist, the antinomian-libertine, or other passionate parties shall call so: and that as we must avoid contempt of the smallest truth, so we must much more avoid the most heinous sins which we may commit for the defending of an error: and that some truths must be silenced for a time, though not denied, when the contending for them is unseasonable, and tendeth to the injury of the church. If you were masters in the church, you must not teach your scholars to their hurt, though it be truth you teach them. And if you were physicians, you must not cram them, or medicate them to their hurt. Your power and duty is not to destruction, but to edification. The good of the patient is the end of your physic. All truth is not to be spoken, nor all good to be done, by all men, nor at all times. He that will do contrary, and take this for a carnal principle, doth but call folly and sin by the name of zeal and duty, and set the house on fire to roast his egg, and with the Pharisees, prefer the outward rest of their sabbath, before his brother's life or health. Take heed what you do when God's honour, and men's souls, and the church's peace are concerned in it.