12. The Fifth Dividing Principle: That Every Man Is Bound to Profess and Practice Always What He Apprehends to Be Truth
Chapter Twelve The Fifth Dividing Principle: That Every Man Is Bound to Profess and Practice Always What He Apprehends to Be Truth T his principle has greater strength because it comes under a guise of exact godliness—not a hypocritical show but an appearance to men's consciences.
It is very dividing: For, first, if while many things lie in men's own thoughts, they cause much strife within themselves; their reasonings are very diverse. Though they all have the same tint from the same affections and are swayed by the same ends, when these things come before others who do not have the same reasonings or affections to give them such a tint, but have reasonings and affections running quite another way, nor the same ends to sway them, but quite different to weigh them in a cross way, there must necessarily be much strife, such divisions as will be hard to reconcile.
If men sometimes can hardly prevail with their own thoughts to agree, notwithstanding the sway of their own affections and ends, how are they likely to agree with others whose affections and ends are so varied from theirs?
Secondly, if men do presently profess and practice what they conceive to be right, they must necessarily profess and recant, recant and profess; for in many things, what they apprehend as true at one time, they suspect, yea see cause to deny at another. What confusion and disorder would there be in matters of religion if continually by some or other there should be a profession of things as true and good, and calling the same things presently into question, yea within a while denying and renouncing them? And if not so, then Thirdly, if a man has once made a profession of what he conceives to be a truth differing from others, if it proves to be a misapprehension, there lies a great temptation upon him to stand out in it, to strive to make it out to the utmost; for nothing is more contrary to a man's nature than to acknowledge himself to be mistaken in his understanding and to lie down in the shame of rashness and inconsiderateness in his actions. Therefore, whatever men's own thoughts be within their own spirits, they need to take heed of what they do when they come to make open profession and practice what they apprehend and engage themselves thereby to maintain. There are not many who attain to Augustine's self-denial, to publish retractions to all the world.
Now if a man through the strength of this temptation shall still retain what he has made profession of, and others shall see his weakness joined with willfulness, they must oppose him in it, and so contention and division are likely to arise higher and higher.
In regard therefore of the great usefulness of this point and the difficulty of rightly understanding it, I shall endeavor to speak to it under these three heads:
First, to show wherein profession is necessary.
Secondly, wherein men may keep in what they think they understand to be truth so as not to profess or practice it.
Thirdly, I shall propose some rules of direction to show in what manner a man should make a profession of what he conceives to be truth, though it be different from his brethren.
For the first. Certainly, profession in some things is very necessary.
Romans 10:10: "With the heart man believes unto righteousness, and with the mouth confession is made unto salvation." Confession is here joined to believing as necessary to salvation. This I conceive to be the meaning of those places which hold forth the necessity of baptism: "He that believes and is baptized shall be saved." Augustine in one of his Sermons De
Tempore says, "We cannot be saved except we profess our faith outwardly for the salvation of others." And Christ, Mark 8:38 says, "Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him shall the Son of Man be ashamed when he comes in the glory of his
Father with the holy angels." And it is observable that these follow upon those words: "What shall it profit a man if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?"
As if Christ should say, "If you would not lose your souls eternally, look to this: make profession of the truth as you are called to it; though you live in a wicked and adulterous generation, yet be not ashamed of me before them; for if you are, your souls may go for it eternally."
Zwingli in his third Epistle says, "We may as well with a Diocletian worship before the altar of Jupiter and Venus as conceal our faith under the power of Antichrist."
Now though profession is necessary, yet in what cases we are bound to profess and in what not is no easy matter to determine. Zuarez, a man of
great judgment, yet falling upon this question—when a man is bound to make profession of the truth—says, "We cannot give rules in particular when there is a necessity of profession in regard of the good of our neighbor, but it must be determined by the judgment of prudence."
But though the determination is very difficult, yet we may assert these five cases that bind us to profession:
First, when the truths are necessary to salvation and my forbearance in them may endanger the salvation of any. The salvation of the soul of the poorest beggar is to be preferred before the glory, pomp, outward peace, and comforts of all the kingdoms on earth; therefore much before my private contentments. In extreme danger of life there is no time to reason what in prudence is fit to be done but save the man's life if you can and reason the case afterward.
Secondly, when not professing shall be interpreted as a denial, though in case of a lesser truth; I must not deny the truth—the least truth interpretatively—I must rather be willing to suffer than that the truth should suffer by me so far. This was Daniel's case when he would not cease his praying three times a day; neither would he shut his windows though it endangered his life. A carnal heart would say why might not Daniel have been wiser? He might have forborne a while; at least he might have shut his windows. No, Daniel was willing to venture his life in the cause rather than he would so much as by way of interpretation deny that honor that he knew was due to God.
Thirdly, when others shall be scandalized so as to be weakened in their faith by my denial; yea, so scandalized as to be in danger to sin because they see me not profess; in this case we must venture very far. We should take heed of offending any of the saints so as to grieve them but when the
offense comes to weaken their faith or occasion their sin there we should venture very far to our own outward prejudice rather than so offend them.
Fourthly, when an account of my faith is demanded—if it be not either in scorn to deride or in malice to ensnare but seriously—so as giving it may be for edification especially in a way of giving a public testimony to the truth.
1 Peter 3:15: "Be ready always to give an answer to every man that asks you a reason for the hope that is in you." If to every one much more to magistrates.
Fifthly, so far as those whom God has committed to my charge for instruction are capable at some time or other I must manifest that truth of God to them that may be for their good according as I am able.
Yet this duty of profession, being a duty required by an affirmative precept, though we are always bound, is not required at all times. We must always maintain a disposition of heart that is ready to testify to any truth of God if called to do so by God, rather than prioritizing our ease or any outward comfort in this world. We should be able to appeal to God in the sincerity of our hearts to judge the high esteem we have for His truth.
"Lord, if you make known to me now or at any other time that your Name may have any glory through my profession of any truth of yours, regardless of what becomes of my outward peace, ease, or content, I am ready to do it for your name's sake." There is a time, says Hugo, when nothing is to be spoken, a time when something is to be spoken, but there is no time when all things are to be spoken.
There are six other cases wherein you are not bound to profess:
First, when you are required to do so in a way of scorn or to ensnare you; this would be like casting pearls before swine.
Secondly, you are not bound to make a profession of a truth to those who are not able to receive it, whose weakness is such that they cannot understand it until they are grounded in some other truths. "I have many things to say," says Christ, "but you are not able to bear them." So St. Paul says, "Do you have faith? Have it to yourself;" he speaks in the case of doubtful things, which will trouble the weak.
Thirdly, when men's hearts appear so corrupt that there is apparent danger of abuse of truths, strengthening them in their lusts. There are precious truths that many ministers cannot speak of before some people without trembling hearts; and were it not that they believed they were the portion of some souls in the congregation, they would not dare mention them.
Fourthly, when your profession of some truths will divert men's hearts from others that are more weighty and necessary. The rule of the Apostle in Romans 14:1 holds forth this: "Receive those who are weak in faith, but not for doubtful disputations;" this may hinder them in the great things of the Kingdom of God—righteousness, peace, joy in the Holy Ghost, as if the Apostle should say, "Let them be well established in these; but these doubtful disputations will hinder them in such things as those."
Fifthly, when my profession at this time in this thing is likely to hinder a more useful profession at another time in another thing. Proverbs 29:11 says, "A fool utters all his mind; he that is wise keeps it in till afterward." It was the wisdom of Paul when he was at Athens not to immediately break out against their idols; he waited for his due time, and yet all the time he maintained his uprightness in the hatred of idolatry as much as ever.
Sixthly, when our profession will cause public disturbance, especially to the godly. The disturbance of men's corruptions who will oppose out of malice is not much to be regarded. When it was told Christ that the
Pharisees were offended, he did not care for it, but he made a great matter of the offense of any of his little ones. When men who love the truth as well as we do shall not only be against what we conceive as truth but shall be offended and that generally at it; if we have discharged our own consciences by declaring as we are called to what we conceive as the mind of God, we should sit down quietly and not continue in a way of public offense and disturbance to the Saints. The rule of the Apostle will come in here: "Let the spirit of the prophets be subject to the prophets." We should wait until God will some other way or at some other time have that prevail in the hearts and consciences of his people which we conceive to be truth and they now are so much offended at. There could never be peace continued in the Church if every man must continually, upon all occasions, have liberty openly to make a profession of what he apprehends to be a truth; never have done with it, though the Church, which is faithful and desires unfeignedly to honor Christ and his truth, be never so much against it.
In several of these cases, the consideration of that text in Ecclesiastes 7:16 is very suitable: "Be not righteous over much; neither make yourself over wise: why should you destroy yourself?" Amongst other things, this is included in the scope of the Holy Ghost: when you apprehend a thing to be a truth, do not think that you are bound at all times and on all occasions to profess, practice, or promote that truth without any consideration of others.
Being carried on with this apprehension—it is a truth—come what may; whatever becomes of me or whatever trouble shall follow upon it, I must and will profess it and publish it again and again to the death. In this, you need to look to your spirit; in this, you may be over-just and make yourself overwise. Though there may be some uprightness in your heart and some
love for Christ and his truth, yet there may be a mixture of your own spirit also; you may stretch beyond the rule. This is to be over-righteous—to think out of zeal for God and his truth—to go beyond what God requires.
It is true that at no time and on no occasion—even if your life and all the lives in the world lay upon it—must you deny any truth, even the least one.
But there may be a time when God does not require you to make a profession of everything you believe to be a truth.
You might say this tends toward looseness, lukewarmness, or timeserving; men pretending and pleading discretion grow loose and remiss and so by degrees fall off from the truth.
Verse 17 warns against that too: "Be not over-much wicked; neither be foolish." As you must be careful not to go beyond the rule, so take heed you do not fall off from it; thus you may grow wicked and foolish—yes, very wicked—over-wicked. God will meet with you there too. Therefore Verse
18 says: "It is good that you should take hold of this; yes also from this withdraw not your hand." Take both; be careful of yourself in both. But especially mark the last clause of Verse 18: "He that fears God shall come forth from them all." The fear of God possessing your heart will help you in these straits; by it, you shall be delivered from being ensnared by your indiscreet sinful zeal, and it shall likewise keep you from bringing misery upon yourself by falling as far on the other hand into looseness and timeserving. The fear of God will balance your soul evenly; it will carry you on in a way that shall be good in the eyes of the Lord and His Saints.
There is a natural boldness and a mixed zeal in many who are godly, which carries them on in ways that cause great disturbance to others and bring themselves into great straits and snares. These individuals are very ready to censure others for remissness and looseness, who do not act as they
do. However, this Scripture reproves them, showing that it is not through fleshly wisdom and providing for ease that others do not act as they do, but rather the fear of God rightly balancing their spirits. God will acknowledge
His fear in their hearts, ordering them correctly, while your disorderly, mixed zeal shall receive rebuke from Christ.
**Object.** But does not Christ say He came into the world to witness to the truth, and is not every truth more valuable than our lives?
**Answer.** The person who, in the former five cases where profession is shown to be our duty, witnesses to the truth demonstrates that truth is indeed precious to them. They give that testimony to the truth for which they were born, even if in the latter six cases they refrain.
**Obj.** But when these latter cases occur, how shall the truth be maintained? Will it not suffer much prejudice?
**Answer.** 1. Christ will not rely on human weaknesses for the maintenance of His truth.2. If every person, according to their place, delivers their own soul and declares (observing the rules we shall speak to presently) what they conceive to be the mind of God, even if they do not continually hold forth the same in words or practice, the truth is still maintained.3. The truth is maintained by refraining from practices that those with opinions contrary to the truth engage in. Not doing as they do is a continual witness against them and thus a witness for the truth. This is a Christian's duty at all times. Although I must never do what my conscience says is inherently sinful, even in the least thing, I am not always bound to do what my conscience says is inherently good (as it may occur) in some significant matters. A thing inherently evil can never be made my duty to do, regardless of circumstances or perceived good outcomes. However, a thing inherently good may, due to attending circumstances, be such that at
this time it is my duty to refrain from it. In not doing it, I cannot be charged with a sin of omission or of not living according to what my judgment and conscience are convinced of as truth and good.
To further understand our duty of profession so as not to cause divisions by it, consider these five rules for its ordering:
First, we must be well-grounded in fundamentals before making a profession of other truths. Seldom or never have you known individuals who, at the beginning of their profession of religion, focused their initial strength on controversies without eventually vanishing and coming to nothing in their profession. Be first well-rooted in the faith, in the great things of godliness, the absolutely necessary things of eternal life. Then your search into other truths of God for further edification will be timely.
Secondly, take heed that what you do is not out of an affection for novelties, which people naturally have itching desires for. It is very pleasing to the flesh to convey such things to others and to be the first to bring things previously unknown to others, whatever those things may be. There is much wickedness in raising old errors as if they were new truths; similarly, there is much vanity in presenting old truths in novel and affected phrases as if one desires to be thought to have discovered something new that has not been or is little known in the world. Upon examination, when unclothed of its new expressions, it often proves to be the same old truth that has ordinarily been known and taught, revealing the person as no more knowledgeable than ordinary. Take heed of this vanity of spirit in holding forth truth, especially when speaking publicly of God's truths. Speak of them with reverence for the name of the great God, as the Oracles of God— clearly and plainly—not in obscure or unknown expressions like the Oracles of Idols were delivered.
Thirdly, anything differing from others who are godly should not be held forth and professed without serious examination. We may venture more readily upon those things generally received by the Saints; but if they differ, we need to examine them repeatedly with a cautious eye over our own hearts and take heed of our spirits and behavior in such matters where we are likely to diverge significantly from many godly and able brethren. We must avoid publishing such things rashly or undigestedly lest we wrong the truth of God and make its profession appear ridiculous. If something is true today, it will still be true tomorrow.
Fourthly, we must not think it enough merely to assert things boldly.
According to the rule of the Apostle in 1 Peter 3:15, we must give an account with meekness; we must not do it in a passionate or rebellious way, nor with our affections hurrying tumultuously; nor after a contentious manner as if desiring victory rather than truth; but with quietness and composure of spirit. We must not think it burdensome to bear contradiction from others, even if it leads to contemptuous behavior against us.
Lastly, with fear—either concerning ourselves who make the profession or concerning those before whom we make it—we must not do it conceitedly or arrogantly with foolish confidence in our own apprehensions and abilities but with fear manifesting our awareness of our own weakness, vanity, and nothingness. In respect of those before whom the profession is made, we must manifest our due reverent esteem for them; no unbecoming behavior, scornfulness, lightness, or contempt should be shown. If it is before magistrates especially—regardless of their personal attributes— reverential respect should be given due to their positions. If they are men of worth, learning, grace, or public use in the Church or State, respect due to
their worth should also be manifested in our conduct towards them. Grace teaches no one to be unmannerly, rude, scornful, furious, or foolish.
Fifthly, if you would make a profession of, or practice anything differing from others who are godly and judicious, you should first acquaint those who are most able with what you intend. Do not go to youths, women, and weak ones first, seeking to promote what you apprehend by possessing their hearts first with it and getting them to be a party for you; this is not the way of God. If God has revealed some new thing to you, and you have some new light that is not yet made known to your brethren, which not only by profane men but, I fear, by some who are godly, is in a profane manner scorned at—and it would be well if none of those who pretend it did not give some occasion—were it not the temptation to the despising of that expression. Yet you should first go to those who are most able to judge, acquaint them with what apprehensions you have, and see whether they cannot make it appear to you that you are mistaken; if not, they may confirm you in the truth so that you may go on in it with more confidence.
If churches were settled as they ought to be, I should think it very ill for any minister to preach anything not ordinarily received by the saints before they have acquainted other elders, even some of other churches, with it. If out of an eager desire to be foremost in venting some new thing, they shall do it merely from themselves, they may be means to raise and engage themselves in woeful disturbances before they are aware. That common union and fellowship that there is between elders and churches requires mutual advice and consultation in matters of difficulty, though to lay a law upon them to advise in everything, be it never so clear, would be hard.