The first volume contains his "Christian Directory." The first part of it, which he calls "Christian Ethics," is perhaps the best body of practical divinity that is extant in our own or any other tongue. And though in the "Ecclesiastical Cases" there are some things that are not to every man's gust, (and no other could well be expected where there is so vast a variety,) yet he that will have the patience to read through, will find his pains rewarded by ample instruction.
The second volume contains, I. "The Reasons of the Christian Religion;" which book hath relieved many when under temptations to infidelity. II. "The Unreasonableness of Infidelity;" where a clear account is given of the nature of the witness of the Spirit to the truth of Christianity, and of the unpardonable sin committed in opposition to it. And a discourse is added about the arrogancy of reason in opposition to divine revelation, that is very proper for those who being for a freedom of thought would know how to keep it within due bounds, so as to prevent extravagance. III. "More Reasons for the Christian Religion;" which contains a vindication of the Holy Scriptures from the charge of contradictions; and some animadversions on my Lord Herbert "De Veritate." IV. His "Treatise of Conversion;" a set of plain sermons preached at Kidderminster, explaining the nature and the necessity, the benefits and hinderances, of a thorough change of heart and life. V. "A Call to the Unconverted;" which has been blessed by God with marvellous success in reclaiming persons from their impiety. Six brothers were once converted by reading it. Twenty thousand of them were printed and dispersed in little more than a year's time. It was translated into French and Dutch, and other European languages. And Mr. Eliot translated it into the Indian language; and Mr. Cotton Mather gives an account of a certain Indian prince, who was so affected with this book, that he sat reading it with tears in his eyestill he died, not suffering it to be taken from him. VI. "Now or Never;" in which all are seriously urged to improve the present time, in order to a hearty return to God through Jesus Christ. VII. "Directions and Persuasions to a Sound Conversion;" a book that has been useful to many souls, by preventing those mistakes in practical religion, which are often fatal. VIII. "A Saint or a Brute;" being some plain sermons preached to his people at Kidderminster, concerning the necessity and excellency of holiness. IX. "The Mischiefs of Self-Ignorance, and Benefits of Self-Acquaintance;" being some plain sermons preached at St. Dunstan's, in Fleet Street, to prevent persons from devouring others, while they did not know themselves. X. "A Right Method for Settled Peace of Conscience;" written for the benefit of a melancholy lady; a book by which many dejected christians have been revived. XI. "God's Goodness Vindicated;" an essay to clear up that darling attribute of the Deity about which melancholy persons often run into such unhappy mistakes. XII. "Directions to a Weak Christian how to Grow in Grace; with Characters of a Sound Christian;" well worth the perusal of such as desire to have right and clear notions of christianity.
The third volume contains, I. "The Saints' Everlasting Rest;" a book written in a very languishing condition, when in the suspense of life and death; and yet it has the signatures of a holy and vigorous mind. Multitudes will have cause to bless God for ever for this book. Among others, holy Mr. John Janeway was thereby converted.[5]II. "A Treatise of Self-Denial"; in which the nature and grounds of that capital part of our holy religion are opened and cleared. III. "Of Crucifying the World by the Cross of Christ;" an affecting caveat against worldliness. IV. "The Life of Faith;" which was an enlargement of the sermon preached before King Charles II., soon after his Restoration. Though there are many things to be met with here, that occur in his other writings, (a thing not to be avoided in one that wrote so much,) yet has the method in which they are here put together been advantageous to many. V. "The Divine Life;" in which there are three Treatises: viz. "Of the Knowledge of God," "Of Walking with God," and "Of Conversing with God in Solitude;" in which there is more solid and useful divinity than in some bulky volumes. VI. "The Divine Appointment of the Lord's day;" written for the satisfaction of some that were inclined to the seventh-day sabbath. VII. "Obedient Patience." VIII. "His Dying Thoughts;" in which though there are some peculiarities, and an account of some temptations, that it is amazing that such a man as Mr. Baxter should be at all troubled with; there yet are some as noble thoughts as to the happiness of the saints departed, and as to our blessed Saviour's transfiguration, and the improvableness of it, as can easily be met with.
The fourth and last volume contains, I. "Compassionate Counsel to Young Men;" which many have had cause to bless God for. II. "The Mother's Catechism;" designed for the instruction of children, and for the assistance of mothers in discharging their duty in that respect. III. "Catechising of Families;" a plain manual; familiarly opening the great essentials of religion in a catechetical way. IV. "The Poor Man's Family Book;" a book that hath been given away by many landlords to their tenants with good success. V. "Confirmation and Restoration," &c.; being an essay to revive the true primitive discipline, by bringing the baptized publicly to own their standing to the baptismal vow when they come to age; and proposing that such as fall into scandalous sins should be restored by a public profession of repentance. VI. "Gildas Salvianus, or the Reformed Pastor;" which perhaps contains the best model of a gospel minister that ever was published. We may indeed there meet with a free confession of ministerial faults; which confession some endeavoured to turn to his reproach: but the confessing and amending real faults, is a much more likely way to secure the honour of the sacred ministry, than either a denying them, or a seeking to cloak, extenuate, or cover them. VII. "The Vain Religion of the Formal Hypocrite;" where hypocrisy is freely detected and unmasked. VIII. "Cain and Abel;" in which the malignity of the enmity between the Seed of the woman and the seed of the serpent, is proved to have discovered itself from the first. IX. "Knowledge and Love;" wherein conceited knowledge is exposed, and the excellency of divine love displayed. X. "Catholic Unity;" a sermon preached in St. Martin's Church, in which it is shown how greatly ungodliness tendeth to divisions, and godliness to the truest unity and peace. XI. "The True and only Way of Concord." XII. Sermons preached upon sundry particular occasions; with a few "Directions to Justices of Peace," &c.
I shall only add, that if the recommendations of others would have any influence upon the readers, or their characters of the author increase their esteem, few writers would have more advantage than Mr. Baxter. For besides that there are none of our practical divines whose works have been translated into more foreign languages, nor are read with more admiration abroad than his, there is no one who by the fittest judges has been more applauded.
Mr. Pitcaren, in his "Harmony of the Evangelists," p. 269, professes a great esteem for his learning, acuteness, and piety.
Mr. Wood, Professor of Divinity in the University of St. Andrews, in his answer to Mr. Lockier, represents Mr. Baxter as a most judicious, acute, and godly man.
The Honourable Robert Boyle, Esq. declared Mr. Baxter to be the fittest man of the age for a casuist because he feared no man's displeasure, nor hoped for any man's preferment.
He was often quoted by some of the most celebrated divines of the church with respect; as by Bishop Patrick, Bishop Stillingfleet, Bishop Burnet, and Dr. Sherlock; as also by Mr. Hotchkis, and Mr. Wade, and others.
Sir William Morrice, in his book of the "Lord's Supper," p. 32, speaks of Mr. Baxter as one in the dust of whose feet (according to the Hebrew proverb) he should gladly roll himself; and notwithstanding some little difference in opinion, yet he could never have a quarrel with him. And he declares that he could only say as Phavorinus did of Adrian, It is not for me to contend with him who commands legions of notions and arguments. For me (says he) to throw a dart at him from Bellona's temple, (which was the denunciation of war,) were to show myself like one of the priests of that goddess, which were all fanatic, and used to tear their own flesh. I should be loth to transform the most favourable patron I have found, into the most formidable enemy I can meet with. And as he that thought it enough to eternize his memory, to inscribe upon his monument, his friendship he had with Sir Philip Sidney; so (says he) my tombstone could not have been ambitious of a more honourable epitaph, than Mr. Baxter's approbation.
Mr. Glanvil, in his "Philosophia Pia," p. 110, thus expresses himself concerning Mr. Baxter,—That worthy man I think is to be honoured much for his stout, rational, and successful opposition of the mischievous antinomian follies, when the current systematic divinity, then called orthodox, was very overgrown with them; and for his frequent asserting the reasonableness of religion, against the madness of spreading enthusiasm; for his earnest endeavours for the promotion of peace and universal charity, when it was held a great crime not to be fierce in the way of a sect. That he was a person worthy of great respect; and that he (viz. Mr. Glanvil) could scarce forbear affirming concerning him, as a learned doctor of the church of England did; viz. that he was the only man that spake sense in an age of nonsense.
Mr. Woodbridge, in his "Treatise of Justification," says, that Mr. Baxter was a man made on purpose to encounter with opposition for the sake of truth.
And Dr. Manton, upon occasion, declared in the hearing of several, that he thought Mr. Baxter came nearer the apostolical inspired writers, than any man in the age.
It having been proposed to reprint the PRACTICAL WORKS of the excellent Mr. BAXTER, in Four Volumes; a design fitted to promote and propagate serious religion, not only in the present age, but to posterity: we whose names are subscribed, do most heartily recommend it to all ministers, gentlemen, and others, (to whom the interest of our Lord Jesus Christ is dear,) that they would to their utmost encourage so good a work.
It having been proposed to reprint the PRACTICAL WORKS of the excellent Mr. BAXTER, in Four Volumes; a design fitted to promote and propagate serious religion, not only in the present age, but to posterity: we whose names are subscribed, do most heartily recommend it to all ministers, gentlemen, and others, (to whom the interest of our Lord Jesus Christ is dear,) that they would to their utmost encourage so good a work.
Among all the great and useful projects of this kind that have been set on foot this age, perhaps there have been none so likely to reach all the desirable purposes this may be serviceable for. Here you have not only a few particular heads of christian faith and practice, but christianity itself, in its full extent and compass, most accurately handled, and at the same time with greatest plainness suited to the meanest capacities, and pressed home upon the consciences of readers with inimitable life and fervour. And how great an advantage must it be to have such a help at hand in families, to which you may have recourse upon all occasions, to clear your judgments in the great articles of religion, to ease your minds in the most perplexing cases of conscience, to engage and direct you in the several most important exercises of godliness! You need not fear any danger from hence of being influenced for or against any party of christians, as such. For in all his writings you will find the evidences of a large and truly christian spirit, too great to be confined to the narrow limits of one or other party; and that noble catholic temper is what he every where labours to infuse into his readers: a temper not only most pleasant to the persons themselves in whom it has place, but which at last must heal all the unhappy differences in the christian world, if ever God have so much mercy for us.
GEORGE HAMMOND,ABRAHAM HUME,SAMUEL STANCLIFF,THOMAS DOOLITTLE,RICHARD STRETTON,JOHN QUICK,MATTHEW SYLVESTER,DANIEL WILLIAMS,DANIEL BURGESS,JOHN SPADEMAN,SAMUEL POMFRET,JOHN SHOWER,TIMOTHY ROGERS,THOMAS GOODWIN,JOSHUA OLDFIELD,BENJAMIN ROBINSON,THOMAS COTTON,WILLIAM TONG,ROBERT FLEMING,JOHN SHEFFIELD,JOHN BILLINGSLEY,DANIEL ALEXANDER,ROBERT BILLIO,THOMAS REYNOLDS,EDMUND CALAMY,SAMUEL BURY,SAMUEL DOOLITTLE,ZACH. MERRELL,THOMAS FREKE,WILLIAM HARRIS,SAMUEL PALMER,BENJAMIN GRAVENER,MICHAEL POPE,SAMUEL ROSEWEL.
Readers,
The book is so big that I must make no longer preface, than to give you this necessary, short account, I. Of the quality; II. And the reasons of this work.
1. The matter you will see in the contents: As Amesius's "Cases of Conscience" are to his "Medulla," the second and practical part of theology, so is this to a "Methodus Theologiæ" which I have not yet published. And, 1. As to the method of this, it is partly natural, but principally moral; that is, partly suitable to the real order of the matter, but chiefly of usefulness,secundum ordinem intentionis, where our reasons of each location are fetched from the end. Therefore unless I might be tedious in opening my reasonsà finefor the order of every particular, I know not how to give you full satisfaction. But in this practical part I am the less solicitous about the accurateness of method, because it more belongeth to the former part, (the theory,) where I do it as well as I am able.
2. This book was written in 1664 and 1665 (except the Ecclesiastic Cases of Conscience, and a few sheets since added). And since the writing of it, some invitations drew me to publish my "Reasons of the Christian Religion," my "Life of Faith," and "Directions for Weak Christians;" by which the work of the two first chapters here is more fully done; and therefore I was inclined here to leave them out; but for the use of such families as may have this without the other, I forbore to dismember it.
3. But there is a great disproportion between the several parts of the book. 1. The First Part is largest, because I thought that the heart must be kept with greatest diligence, and that if the tree be good the fruit will be good; and I remember Paul's counsel, "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee," 1 Tim. iv. 16. Nothing is well done by him that beginneth not at home: as the man is, so is his strength, and work. 2. The two first chapters are too coarse and tedious for those of the higher form, who may pass them over. But the rest must be spoken to; to whom that is unprofitable which is most suitable and pleasant to more exercised and accurate wits. The grand directions are but the explications of the essentials of christianity, or of the baptismal covenant, even of our relation-duties to God the Father, Son, (in several parts of his relation,) and of the Holy Ghost. The doctrine of Temptations is handled with brevity, because they are so numerous; lest a due amplification should have swelled the book too much; when a small part of their number maketh up so much of Mr. John Downame's great and excellent treatise, called, "The Christian Warfare." The great radical sins are handled more largely than seemeth proportionable to the rest, because all die when they are dead. And I am large about Redeeming Time, because therein the sum of a holy, obedient life is included.
4. If any say, Why call you that a Sum of Practical Theology which is but the directing part, and leaveth out the explication, reasons, various uses, marks, motives, &c.? I answer, 1. Had I intended sermonwise to say all that might well be said on each subject, it would have made many volumes as big as this. 2. Where I thought them needful, the explication of each duty and sin is added, with marks, contraries, counterfeits, motives, &c. And uses are easily added by an ordinary reader, without my naming them.
5. I do especially desire you to observe, that the resolving of practical cases of conscience, and the reducing of theoretical knowledge into serious christian practice, and promoting a skilful facility in the faithful exercise of universal obedience, and holiness of heart and life, is the great work of this treatise; and that where I thought it needful, the cases are reduced to express questions and answers. But had I done so by all, many such volumes would have been too little; and therefore I thought the directing way most brief and fit for christian practice; for if you mark them, you will find few directions in the book, which may not pass for the answer of an implied question or case of conscience; and when I have given you the answer in a direction, an ingenious reader can tell what question it is that is answered. And so, many hundred cases are here resolved, especially in the two first parts, which are not interrogatively named.
6. And I must do myself the right as to notify the reader, that this treatise was written when I was (for not subscribing, declaring, &c.) forbidden by the law to preach, and when I had been long separated far from my library and from all books, saving an inconsiderable parcel which wandered with me, where I went; by which means this book hath two defects: 1. It hath no cases of conscience, but what my bare memory brought to hand: and cases are so innumerable, that it is far harder, methinks, to remember them, than to answer them; whereby it came to pass that some of the ecclesiastical cases are put out of their proper place, because I could not seasonably remember them. For I had no one casuist but Amesius with me. But (after about twelve years' separation) having received my library, I find that the very sight of Sayrus, Fragoso, Roderiquez, Tolet, &c. might have helped my memory to a greater number. But perhaps these will be enough for those that I intend them for. 2. And by the same cause the margin is unfurnished of such citations as are accounted an ornament, and in some cases are very useful. The scraps inserted out of my few trivial books at hand being so mean, as that I am well content (except about Monarchy, Part IV.) that the reader pass them by as not worthy of his notice.
And it is like that the absence of books will appear to the reader's loss in the materials of the treatise; but I shall have this advantage by it, that he will not accuse me as a plagiary. And it may be some little advantage to him, that he hath no transcript of any man's books, which he had before; but the product of some experience, with a naked, unbiassed perception of the matter or things themselves.
7. Note also, that the Third and Fourth Parts are very much defective of what they should contain, about the power and government of God's officers in church and state; of which no readers will expect a reason but strangers, whose expectations I may not satisfy. But as I must profess, that I hope nothing here hath proceeded from disloyalty, or disrespect to authority, government, unity, concord, peace, or order; or from any opposition to faith, piety, love, or justice; so if, unknown to me, there be any thing found here that is contrary or injurious to any one of these, I do hereby renounce it, and desire it may be taken asnon scriptum.
II. The ends and uses for which I wrote this book are these: 1. That when I could not preach the gospel as I would, I might do it as I could. 2. That three sorts might have the benefit, as followeth.
1. That the younger and more unfurnished and unexperienced sort of ministers, might have a promptuary at hand, for practical resolutions and directions on the subjects that they have need to deal in. And though Sayrus and Fragoso have done well, I would not have us under a necessity of going to the Romanists for our ordinary supplies. Long have our divines been wishing for some fuller casuistical tractate: Perkins began well; Bishop Sanderson hath done excellentlyde juramento; Amesius hath exceeded all, though briefly. Mr. David Dickson hath put more of our English cases about the state of sanctification, into Latin, than ever was done before him. Bishop Jeremy Taylor hath in two folios but begun the copious performance of the work. And still men are calling for more, which I have attempted: hoping that others will come after, and do better than we all.
If any call it my pride, to think that any ministers or students are so raw as to need any thing that I can add to them, let him but pardon me for saying that such demure pleadings for a feigned humility, shall not draw me to a confederacy with blindness, hypocrisy, and sloth, and I will pardon him for his charge of pride.
It is long ago since many foreign divines subscribed a request, that the English would give them in Latin a Sum of our Practical Theology, which Mr. Dury sent over, and twelve great divines of ours wrote to Bishop Usher, (as Dr. Bernard tells you in his Life,) to draw them up a form or method. But it was never done among them all. And it is said, that Bishop Downame at last undertaking it, died in the attempt. Had this been done, it is like my labour might have been spared. But being undone, I have thus made this essay. But I have been necessitated to leave out much, (about conversion, mortification, self-denial, self-acquaintance, faith, justification, judgment, glory, &c.) because I had written of them all before.
2. And I thought it not unuseful to the more judicious masters of families, who may choose and read such parcels to their families, as at any time the case requireth. And indeed I began it rudely, with an intention of that plainness and brevity which families require; but finding that it swelled to a bigger bulk than I intended, I was fain to write my "Life of Faith," as a breviate and substitute, for the families and persons that cannot have and use so large a volume: presupposing, my "Directions for sound Conversion," for "Weak Christians," and for "Peace of Conscience," printed long ago.
3. And to private christians I thought it not in vain, to have at hand so universal a directory and resolution of doubts; not expecting that they remember all, but may, on every occasion, turn to such particulars as they most need.
But I must expect to be assaulted with these objections: and it is not only profane deriders and malignant enemies, that are used by Satan to vilify and oppose our service of God.
Object.I. You have written too many books already. Who do you think hath so little to do as to read them all? Is it not pride and self-conceitedness to think that your scribblings are worthy to be read? and that the world hath need of so much of your instructions, as if there were no wise men but you? You have given offence already by your writings; you shouldwrite less, andpreach more.
Answ.1. I have seldom, if ever, in all my ministry, omitted one sermon for all my writings. I was not able to live in London, nor ride abroad; but through God's mercy I seldom omitted any opportunities at home.
2. And if I preach the same doctrine that I write, why should not men be as angry with me for preaching it, as for writing it? But if it be good and true, why is it not as good preach by the press, to many thousands, and for many years after I am dead, as to preach to a parlour full for a few hours? Or why is not both as good as one?
3. I will not take the reverend objector to be ignorant, that writing, and publishing the word of God by it, is preaching it, and the most public preaching; and hath the example of the apostles and evangelists, as well as speaking. And one is no more appropriate to them than the other: though the extraordinaries of both be proper to them. And do you not perceive what self-condemning contradiction it is, at the same time to cry out against those that dissuade you from preaching, or hinder you, and tell you it is needless, and you are proud to think that the world needeth your preaching, and yet you yourselves to say the very same against your brethren's preaching by the press? I know an ignorant, illiterate sectary might say, Writing is no preaching; and you are called to preach, and not to write. But I must reverence you more than to suppose you so absurd. Other men forbid you butless publicpreaching, and you reproach me formore publicpreaching: that is the difference. How hard is it to know what spirit we are of! Did you think that you had been patrons of idleness, and silencers of ministers, while you declaim so much against it? Your pretence that you would have me preach more, is feigned. Are you sure that you preach ofter than I do? When I persuaded ministers heretofore to catechise and instruct all their parishes personally, family by family, you said it was more toil than was our duty. And now you are against much writing too; and yet would be thought laborious ministers.
And as to the number and length of my writings, it is my own labour that maketh them so, and my own great trouble, that the world cannot be sufficiently instructed and edified in fewer words. But, 1. Would not all your sermons set together be as long? And why is not much and long preaching blamable, if long writings be? 2. Are not the works of Augustine, and Chrysostom, much longer? Who yet hath reproachedAquinas or Suarez, Calvin or Zanchy, &c. for the number and greatness of the volumes they have written? Why do you contradict yourselves by affecting great libraries? 3. When did I ever persuade any one of you to buy or read any book of mine? What harm will they do those that let them alone? Or what harm can it do you for other men to read them? Let them be to you as if they had never been written; and it will be nothing to you how many they are. And if all others take not you for their tutors, to choose for them the books that they must read, that is not my doing, but their own. If they err in taking themselves to be fitter judges than you what tendeth most to their own edification, why do you not teach them better? 4. Either it is God's truth, or error, which I write. If error, why doth no one of you show so much charity, as by word or writing to instruct me better, nor evince it to my face, but do all to others by backbiting? If truth, what harm will it do? If men had not leisure to read our writings, the booksellers would silence us, and save you the labour; for none would print them. 5. But who can please all men? Whilst a few of you cry out of too much, what if twenty or a hundred for one be yet for more? How shall I know whether you or they be the wiser and the better men?
Readers, you see on what terms we must do the work of God. Our slothful flesh is backward, and weary of so much labour: malignant enemies of piety are against it all. Some slothful brethren think it necessary to cloak their fleshly ease by vilifying the diligence of others. Many sects whom we oppose, think it the interest of their cause, (which they call God's cause,) to make all that is said against them seem vain, contemptible, and odious; which because they cannot do by confutation, they will do by backbiting and confident chat. And one or two reverend brethren have, by the wisdom described exactly, James iii. 15, 16, arrived at the liberty of backbiting and magisterial sentencing the works of others, (which they confess they never read,) that their reputation of being most learned, orthodox, worthy divines, may keep the chair at easier rates, than the wasting of their flesh in unwearied labours to know the truth, and communicate it to the world. And some are angry, who are forward to write, that the booksellers and readers silence not others as well as them.
Object.II. Your writings differing from the common judgment, have already caused offence to the godly.
Answ.1. To the godly that were of a contrary opinion only. Sores that will not be healed, use to be exasperated by the medicine. 2. It was none but healing, pacificatory writings, that have caused that offence. 3. Have not those dissenters' writings more offended the godly that were against them? They have but one trick, to honour their denial, which more dishonoureth it, even by unsanctifying those that are not of their minds. 4. If God bless me with opportunity and help, I will offend such men much more, by endeavouring, further than ever I have done, the quenching of that fire which they are still blowing up; and detecting the folly and mischief of those logomachies by which they militate against love and concord, and inflame and tear the church of God. And let them know that I am about it. But some pastors, as well as people, have the weakness to think that all our preachings and writings must be brought under their dominion, and to their bar, by the bare saying that we offend the godly, that is, those of their opinion, which they falsely call by the name of scandal. 5. But I think they will find little controversy to offend them in this book.
Object.III. You shall take more leisure, and take other men's judgment of your writings before you thrust them out so hastily.
Answ.1. I have but a little while to live, and therefore must work while it is day. Time will not stay. 2. I do show them to those that I take to be most judicious, and never refused any man's censure; but it is not many that have leisure to do me so great a kindness. But that I commit them not to the perusal of every objector, is a fault uncurable, by one that never had an amanuensis, and hath but one copy, usually. 3. And if I could do it, how should I be sure that they would not differ as much among themselves, as they do from me? And my writings would be like the picture which the great painter exposed to the censure of every passenger, and made it ridiculous to all, when he altered all that every one advised him to alter. And, to tell you the truth, I was never yet blamed by one side as not sufficiently pleasing them; but I was blamed also by the contrary side, for coming so near them: and I had not wit enough to know which party of the accusers was the wiser. And therefore am resolved to study to please God and conscience, and to take man-pleasing, when inconsistent, for an impossible and unprofitable work; and to cease from man whose breath is in his nostrils, whose thoughts all perish as he passeth off the judicature of his stage to the judicature of God.
Object.IV. Your Ecclesiastical Cases are dangerously reconciling, tending to abate men's zeal against error.
Answ.The world hath long enough escaped the danger of peace and reconciliation. It had been well if they had as long escaped the danger of your conceited, orthodox strife, which hath brought in confusion and all evil works. I take it to be a zeal effectively against love, and against unity, and against Christ, which, with the preachers of extremes, goeth under the name of a zeal against error, and for truth.
Object.V. Are all these numerous directions to be found in Scripture? Show us them in Scripture, or you trouble the church with your own inventions.
Answ.1. Are all your sermons in the Scripture? and all the good books of your library in the Scripture? 2. Will you have none but readers in the church, and put down preachers? Sure it is the reader that delivereth all and only the Scripture. 3. Are we not men before we are christians? And is not the light and law of nature divine? And was the Scripture written to be instead of reason, or of logic, or other subservient sciences? Or must they not all be sanctified and used for divinity? 4. But I think that as all good commentaries, and sermons, and systems of theology, are in Scripture, so is the Directory here given, and is proved by the evidence of the very thing discoursed of, or by the plainest texts.
Object.VI. You confound your reader by curiosity of distinctions.
Answ.1. If they are vain or false, shame them by detecting it, or you shame yourselves by blaming them, when you cannot show the error. Expose not yourselves to laughter by avoiding just distinction to escape confusion: that is, avoiding knowledge to escape ignorance, or light to escape darkness. 2. It is ambiguity and confusion that breedeth and feedeth almost all our pernicious controversies; and even those that bring in error by vain distinction, must be confuted by better distinguishers, and not by ignorantconfounders. I will believe the Holy Ghost, 2 Tim. ii. 14-16, that logomachy is the plague by which the hearers are subverted, and ungodliness increased; and that orthotomy, or right dividing the word of truth, is the cure. And, Heb. v. 15, discerning both good and evil, is the work of long and well exercised senses.
Object.VII. Is this your reducing our faith to the primitive simplicity, and to the creed? What a toilsome task do you make religion by overdoing? Is any man able to remember all these numberless directions?
Answ.1. I pray mistake not all these for articles of faith. I am more zealous than ever I was for the reduction of the christian faith to the primitive simplicity; and more confident that the church will never have peace and concord, till it be so done, as to the rest of men's faith and communion. But he that will have no books but his creed and Bible, may follow that sectary, who, when he had burnt all his other books as human inventions, at last burnt the Bible, when he grew learned enough to understand, that the translation of that was human too.
2. If men think not all the tools in their shops, and all the furniture of their houses, or the number of their sheep, or cattle, or lands, nor the number of truths received by a learning intellect, &c. to be a trouble and toil, why should they think so of the number of helps to facilitate the practice of their duty? If all the books in your libraries make your studies or religion toilsome, why do you keep them? and do not come to the vulgar religion, that would hear no more but, Think well, speak well, and do well, or, Love God and your neighbour, and do as you would be done by. He that doth this truly, shall be saved. But there goeth more to the building of a house, than to say, Lay the foundation, and raise the superstructure: universals exist not but in individuals; and the whole consisteth of all the parts.
3. It is not expected that any man remember all these directions. Therefore I wrote them, because men cannot remember them, that they may, upon every necessary occasion, go to that which they have present use for, and cannot otherwise remember.
In sum, to my quarrelsome brethren I have two requests: 1. That instead of their unconscionable, and yet unreformed custom of backbiting, they would tell me to my face of my offences by convincing evidence, and not tempt the hearers to think them envious. And, 2. That what I do amiss they would do better: and not be such as will neither laboriously serve the church themselves, nor suffer others; and that they will not be guilty of idleness themselves, nor tempt me to be a slothful servant, who have so little time to spend; for I dare not stand before God under that guilt. And that they will not join with the enemies and resisters of the publication of the word of God.
And to the readers my request is, 1. That whatever for quantity or quality in this book is an impediment to their regular, universal obedience, and to a truly holy life, they would neglect and cast away. 2. But that which is truly instructing and helpful, they would diligently digest and practise; and I encourage them by my testimony, that by long experience I am assured, that this PRACTICAL RELIGION will afford both to church, state, and conscience, more certain and more solid peace, than contending disputers, with all their pretences of orthodoxness and zeal against errors for the truth, will ever bring, or did ever attain to.
I crave your pardon for this long apology: it is an age where the objections are not feigned, and where our greatest and most costly services of God are charged on us as our greatest sins; and where at once I am accused of conscience for doing no more, and of men for doing so much. Being really
A most unworthy servant of so good a Master,RICHARD BAXTER.
The eternal God having made man an intellectual and free agent, able to understand and choose the good, and refuse the evil; to know, and love, and serve his Maker, and by adhering to him in this life of trial, to attain to the blessed sight and enjoyment of his glory in the life to come, hath not been wanting to furnish him with such necessaries, without which these ends could not successfully be sought. When we had lost our moral capacity of pleasing him, that we might enjoy him, he restoreth us to it by the wonderful work of our redemption. In Christ he hath reconciled the world unto himself; and hath given them a general act of oblivion, contained in the covenant of grace, which nothing but men's obstinate and final unwillingness can deprive them of. To procure their consent to this gracious covenant, he hath "committed" to his ministers the "word of reconciliation;" commanding us "to beseech men, as in the stead of Christ, and as though God himself did beseech them by us, to be reconciled unto God," 2 Cor. v. 18-20; and to show them first their sin and misery, and proclaim and offer the true remedy, and to let them know, that all things are now ready, and by pleading their duty, their necessity, and their commodity, to compel them to come in, Matt. xxii. 4; Luke xi. 17, 23.
But so great is the blindness and obstinacy of men, that the greatest part refuse consent; being deceived by the pleasures, and profits, and honours of this present world; and make their pretended necessities or business the matter of their excuses, and the unreasonable reasons of their refusal, negligence, and delays, till death surprise them, and the door is shut; and they knock, and cry for mercy and admittance, when it is too late, Matt. xxv. 10-12.
Against this wilful negligence and presumption, which is the principal cause of the damnation of the ungodly world, I have written many books already.[7]But because there are many that profess themselves unfeignedly willing, not only to be saved, but also to be Christ's disciples; to learn of him, to imitate him, and be conformed to him, and to do the will of God, if they could but know it; I have determined, by God's assistance, to write this book for the use of such, and to give them from God's word those plain directions, which are suited to the several duties of their lives, and may guide them safely in their walk with God, to life eternal. Expect not here copious and earnest exhortations, for that work I have done already; and have now to do with such, as say they are made willing, and desire help against their ignorance, that skill and will may concur to their salvation. I shall labour to speak as plainly as I can, because I specially intend it for the ignorant; and yet to be competently exact in the directions, lest such readers lose the benefit by mistakes. And I must speak to many cases, because I speak to families,where all are not in the same condition, and the same persons are not still the same. And therefore if I should not be brief in the particulars, I should be too long in the whole; and tediousness might deprive some readers of the benefit.
In families some are (too ordinarily) ungodly, in a carnal, unrenewed state; and some are godly, in a state of grace.[8]These are considerable as christians simply, with respect to God, or in their relations to others: these relations are either ecclesiastical, civil, or domestical (family relations).
Accordingly, my intended method is, 1. To direct ungodly, carnal minds, how to attain to a state of grace. 2. To direct those that have saving grace, how to use it; both in the contemplative and active parts of their lives; in their duties of religion, both private and public; in their duties to men, both in their ecclesiastical, civil, and family relations. And, by the way, to direct those that have grace, how to discern it, and take the comfort of it; and to direct them how to grow in grace, and persevere unto the end.
And if any reader should be discouraged at the number of duties and directions set before him, I entreat him to consider, 1. That it is God, and not I, that imposeth all these duties on you: and who will question his wisdom, goodness, or power to make laws for us and all the world? 2. That every duty and direction is a mercy to you; and therefore should not be matter of grief to you, but of thanks. They are but like the commands of parents to their children, when they bid them eat their meat, and wear their clothes, and go to bed, and eat not poison, and tumble not in the dirt; and cut not your fingers, and take heed of fire and water, &c. To leave out any such law or duty, were but to deprive you of an excellent mercy; you will not cut off or cast away any member of your body, any vein, or sinew, or artery, upon pretence that the number maketh them troublesome, when the diminishing of that number would kill or maim you. A student is not offended that he hath many books in his library; nor a tradesman that he hath store of tools; nor the rich at the number of his farms or flocks. Believe it, reader, if thou bring not a malignant quarrelsome mind, thou wilt find that God hath not burdened, but blessed thee with his holy precepts, and that he hath not appointed thee one unnecessary or unprofitable duty; but only such as tend to thy content, and joy, and happiness.[9]
O let it be the daily, earnest prayer of me and thee, that our hearts prove not false and unwilling to follow the directions which are given us, lest we condemn ourselves in the things which we allow. Your practice now will show, whether it be through want of will or skill, if henceforth you unfaithfully neglect your duty. If you are willing, obey now what is plainly taught you, and show by your diligence that you are willing.
If ungodly, miserable sinners were as few, as the devil and their self-love would make themselves believe,[11]I might forbear this part of my work as needless. For the whole need not the physician, but the sick. If you go into twenty families, and ask them all, whether any of them are in an unsanctified state, unrenewed and unpardoned, and under the wrath and curse of God? you will meet with few that will not tell you, they hope it is better with them than so; and though they are sinners, as all are, yet that they are repenting, pardoned sinners. Nay, there is scarce one of many of the most wicked and notoriously ungodly, but hope they are in a penitent, pardoned state. Even the haters of God will say they love him; and the scorners at godliness will say that they are not ungodly; and that it is but hypocrisy and singularity that they deride: and it were well for them, if saying so would go for proof, and he that will be their Judge would take their words. But God will not be deceived, though foolish men are wise enough to deceive themselves. Wickedness will be wickedness when it hath clothed itself with the fairest names: God will condemn it when it hath found out the most plausible pretences and excuses. Though the ungodly think to bear it out in pride and scorn, and think to be saved by their hypocritical lip-service, as soon as the most holy worshippers of the Lord, yet "shall they be like chaff which the wind driveth away: they shall not be able to stand in judgment, nor sinners in the congregation of the righteous," Psal. i. 4-6. And if God know better than foolish men, then certainly the flock is little to whom the "Father will give the kingdom," Luke xii. 32. And "wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it," Matt. vii. 13, 14. When Christ was asked, "Lord, are there few that be saved?" he answered, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able," Luke xiii. 23, 24. But, alas! we need no other information than common experience, to tell us whether the greatest part of men be holy, and heavenly, and self-denying; that seek first the kingdom of God and his righteousness, and love God above all, and will forsake all they have for the sake of Christ: and undoubtedly none but such are saved; as you may see Heb. xxi. 14; Matt. vi. 20, 21, 33; Luke xiv. 33.
Seeing then the godly are so few, and the ungodly so many; and that God will take nothing for holiness that is not such indeed; and seeing it is so terrible a thing to any man that hath his wits about him, to live one day in an unconverted state, because he that dieth so, is lost for ever; methinks it should be our wisdom, to be suspicious of ourselves, and careful lest we be deceived in so great a business, and diligent in searching and examining our hearts, whether they are truly sanctified or not; because it can be no harm to make sure work for our salvation; whereas presumption, carelessness, and negligence, may betray us to remediless misery and despair.
I do not here suppose the reader to have any such acquaintance with his heart, or care of his salvation, or obedient willingness to be taught and ruled by Jesus Christ, as is proper to those that are truly sanctified; for it is ungodly persons that now I am speaking to. And yet, if I should not suppose them to have some capacity and disposition to make use of the directions which I give them, I might as well pass them by, and spare my labour. I tell thee therefore, reader, what it is that I presuppose in thee, and expect from thee, and I think thou wilt not judge me unreasonable in my suppositions and expectations.