A Christian Directory, Part 4: Christian Politics

by Richard Baxter

Answ. No such matter: it is the contrary that I am advising; I would have them punished more severely than other men, as their sins are more aggravated than other men's. Yea, and I would have them silenced when it is meet, and that is in two cases: viz. If they commit such capital crimes, as God and man would have punished with death, it is fit they die (and then they are silenced): for in this case it is supposed that their lives (by their impunity) are like to do more hurt than good. 2. If their heresy, insufficiency, scandal, or any fault whatever, do make them more hurtful than profitable to the church, it is fit they be cast out. If their ministry be not like to do more good than their faults to do harm, let them be silenced! But if it be otherwise, then let them be punished in their bodies or purses, rather than the people's souls should suffer. The laws have variety of penalties for other men! Will none of those suffice for ministers?

But alas! what talk I of their faults? Search all church history, and observe whether in all ages ministers have not been silenced rather for their duties than their faults; or, for not subscribing to some unnecessary opinion or imposition of a prevailing party; or about some wrangling controversies which church disturbers set afoot! There is many a poor minister would work in Bridewell, or be tied to shovel the streets all the rest of the week, if he might but have liberty to preach the gospel! And would not such a penalty be sufficient for a dissent in some unnecessary point? As it is not every fault that a magistrate is deposed for by the sovereign, but such as make him unfit for the place, so is it also with the ministers.

Direct. XVIII. Malignity and profaneness must not be gratified or encouraged. It must be considered, how "the carnal mind is enmity against God; for it is not subject to his law, nor can be;" and that enmity is put between the woman's and the serpent's seed;[132] and that the whole business of the world is but the prosecution of the war between the armies of Christ and Satan; and that malignity inclineth the ungodly world to slander and reproach the servants of the Lord; and they are glad of any opportunity to make them odious, or to exasperate magistrates against them; and that their silencing and fall is the joy of the ungodly. And if there be any civil differences or sidings, the ungodly rabble will take that side, be it right or wrong, which they think will do most to the downfal of the godly, whom they hate. Therefore besides the merits of the particular cause, a ruler that regardeth the interest of the gospel, and men's salvation, must have some care that the course which he taketh against godly ministers and people, when they displease him, be such as doth not strengthen the hands of evil-doers, nor harden them, increase them, or make them glad. I do not say, that a ruler must be against whatever the ungodly part is for; or that he must be for that which the major part of godly men are for (I know this is a deceitful rule). But yet that which pleaseth the malignant rabble, and displeaseth or hurteth the generality of godly men, is so seldom pleasing to God, that it is much to be suspected.

Direct. XIX. The substance of faith, and the practice of godliness, must be valued above all opinions, and parties, and worldly interests; and godly men accounted, as they are, (cæteris paribus,) the best members both of church and state. If rulers once knew the difference between a saint and a sensualist, "a vile person would be contemned in their eyes, and they would honour them that fear the Lord," Psal. xv. 4. And if they honoured them as God commandeth them, they would not persecute them; and if the promoting of practical godliness were their design, there were little danger of their oppressing those that must be the instruments of propagating it, if ever it prosper in the world.

Direct. XX. To this end, remember the near and dear relation which every true believer standeth in to God the Father, Son, and Holy Ghost. They are called by God, "His peculiar treasure,—his jewels,—his children,—the members of Christ,—the temples of the Holy Ghost;—God dwelleth in them by love, and Christ by faith, and the Spirit by all his sanctifying gifts."[133] If this were well believed, men would more reverence them on God's account, than causelessly to persecute them. "He that toucheth you, toucheth the apple of my eye," Zech. ii. 8.

Direct. XXI. Look not so much on men's infirmities, as to overlook or make light of all that is good in them. But look as much at the good as at the evil; and then you will see reason for lenity, as well as for severity; and for love and tenderness, rather than for hatred and persecution; and you will discern that those may be serviceable to the church, in whom blinded malice can see nothing worthy of honour or respect.

Direct. XXII. Estimate and use all lesser matters, as means to spiritual worship and practical holiness. If there be any thing of worth in controversies, and ceremonies, and such other matters of inferior rank, it is as they are a means to the power of godliness, which is their end. And if once they be no otherwise esteemed, they will not be made use of against the interest of godliness, to the silencing of the preachers, and persecuting the professors of it.

Direct. XXIII. Remember that the understanding is not free (save only participative, as it is subject to the will). It acteth of itself per modum naturæ, and is necessitated by its object (further than as it is under the power of the will). A man cannot hold what opinion he would himself, nor be against what he would not have to be true; much less can he believe as another man commandeth him. My understanding is not at my own command; I cannot be of every man's belief that is uppermost. Evidence, and not force, is the natural means to compel the mind; even as goodness, and not force, is the natural means to win men's love. It is as wise a thing to say, Love me, or I will kill thee; as to say, Believe me, or I will kill thee.

Direct. XXIV. Consider that it is essential to religion, to be above the authority of man (unless as they subserve the authority of God). He that worshippeth a God that is subject to any man, must subject his religion to that man. (But this is no religion, because it is no God whom he worshippeth.) But if the God whom I serve be above all men, my religion or service of him must needs be also above the will of men.

Direct. XXV. Consider that an obedient disposition towards God's law, and a tender conscience which feareth in the smallest matter to offend him, is a substantial part of holiness, and of great necessity to salvation. It is part of the excellency of the soul, and therefore to be greatly encouraged by governors. To drive this out of the world, is to drive out godliness, and make men rebels against their Maker. And nothing is more certain, than that the violent imposing of unnecessary, disputable things in the worship of God, doth unavoidably tend either to debauch the conscience, and drive men from their obedience to God, or to destroy them, or undo them in the world: for it is not possible, that all conscionable persons should discern the lawfulness of all such disputable things.