Directions for Weak Distempered Christians, Title page 1 – Table of contents 1
DIRECTIONS FOR Weak distempered. CHRISTIANS, TO Grow up to a confirmed State OF GRACE. With MOTIVES opening the lamentable Effects of their Weaknesses and Distempers.
The FIRST PART.
Published also to further that REPENTANCE, which WARS, and PLAGVES, and FLAMES, and CHVRCH-CONVULSIONS, have so long and loudly Preached to ENGLAND.
By Richard Baxter.
LONDON, Printed for Nevil Simmons, at the Three Crowns over against Holborn Conduit, 1669.
To my Dearly Beloved, the Church of Christ at Kederminster in Worcestershire.
I Suppose you do not only remember, that ten Years ago I Preached these Sermons to you; but also what Schisms, what revilings of the Ministers of Christ, what Heresies of Ranters, Seekers, and others; what cruelties against one another, and what remorsless overturnings of Government; and worst of all, what bold appeals to God himself, as if he were the approver of all this, did give you and me extraordinary occasions of such thoughts and lamentations as are here expressed! But though the great mercy of God did preserve your selves from these transgressions, and made it your los to behold them with daily complaints and sorrows; yet I must not so flatter you as to say, that the ordinary weaknesses of Christians are not at all among you. The things which I specially loved in you, I will freely praise, which were [A special measure of humility, a plain simplicity in Religion, a freedom from the common Errors, a readiness to receive the Truth, a Catholick temper, without addictedness to any Sect; a freedom from Schisme, and separating wayes; and a unity and unanimity in Religion; a hatred and disowning of the Usurpations and perturbations, and Rebellions against the Civil Government; and an open bearing of your testimony in all these cases; together with seriousness in Religion, and sober, righteous, charitable and godly conversations:] But yet with all this, which is truly amiable, I know you have your frailties and imperfections. The weaker sort of Christians (either in knowledg, or in holiness) are the greater number in the best Congregation that I ever yet knew. (To say nothing of the unsound) And what may be your Case these eight years since I have been separated from your presence, I cannot tell, (though, through the mercy of God, I hear not of your declining.) It is our sin which hath parted us asunder, Let us lay the blame upon our selves! I have now done expecting my ancient comforts in labouring among you any more: For these six years time, in which I thought my greater experience, had made me more capable, of serving my Master better than before, his Wisdom and Justice, have caused me to spend in grievous silence: And now my decayes and disability of body are so much increased, that if I had leave, I have not strength, nor can ever reasonably expect it; Therefore once more I am glad to speak to you as I may, and shall be thankful if Authority will permit these Instructions to come to your view, that the weak may have some more counsel and assistance: And if any shall miscarry, and disgrace Religion, there may remain on Record one more testimony, what Doctrine it was that you were taught. The Lord be your Teacher, and your strength, and save you from your selves, and from this present evil World, and preserve you to his heavenly Kingdom, through Jesus Christ, Amen.
Octob. 31. 1668. Your Servant, R. B.
THE PREFACE.
Readers,
THat you may neither mis-understand this Book nor me, I owe you this pre-advertisement, That it was Preached in a Lecture at Kederminster in Worcestershire about seven or eight years ago (1658): That the sad experience of the distempers of weak wellmeaning people (though not in that place) yet in those times (especially of those who ran after the most gross deceivers, distracted the Churches, reviled, afflicted, and busily attempted to pull down the Pastors, and actually pulled down the higher Powers, whom God forbad them to resist,) was the chief occasion of the Preaching of these Sermons: And that the special reasons for my publishing them now, are these that follow. 1. Because I perceive not that yet people are sufficiently humbled for those miscarriages, or have yet well found out their sins, which by many and sore Judgments have found them out. 2. Because I perceive that it is too ordinary to speak to Weak Christians only by way of comfort, and too rare to shew them the evil of their distempers; and that the very terms are used as if they imported nothing, but what is to be loved, or tenderly gainsayed: And most that hear themselves called [Weak Christians] do take it for a word of honouring-pity, and feel in it no humbling matter of reproof: As if the comfort of being a Living man, did nullify the trouble and pain of Infancy, of a Lethargy, a Leprosie, a Feaver, Gout or Stone. The scandals which have dishonoured Religion in this Age, do tell us that it is not all a Preachers work, to convince and convert the Infidels and Profane ones, but that much of it lyeth in detecting Hypocrisies, and humbling the weak, and healing their distempers, and saving and raising them from their Falls. The thoughts of the Case of such Christians as these, did tempt Augustine once to doubt whether there were not a Purgatory; It seemed so hard to him to believe, either that men who in the rest of their lives were godly and honest, should go to Hell; or that men so guilty of particular crimes and scandals, (of which their ignorance and error kept them from repenting) could go strait to Heaven. And no doubt but it was the heinous sins and great distempers, of men professing Godliness, which caused humane reason to invent and entertain this doctrine of Purgeing-pains: But when God hath cast men into many Purgatories, and yet they repent not, I fear it threateneth worse than Purgatory. 3. Moreover I remembred the request of that Learned, Pious, Peaceable, A. B. Usher, which I mentioned in the Preface to my Call to the Unconverted; According to which I had before Published. 1. That Call. 2. Directions against miscarrying in the work of Conversion. 3. And this I intended for the Third Part, when I began it; but was hindered from bringing it to the purposed perfection (The Fourth Part, being Directions for Peace of Conscience, being extant long before.) 4. But that which since urged me to this publication was, that the last Sermon which I Preached publickly, was at Black-Fryars, on this Text, Col. 2.6, 7. and presently after, there came forth a Book called Farewell-Sermons, among which this of mine was one. Who did it, or to what end I know not, nor doth it concern me to enquire. But I took it as an injury, both as it was done without my knowledg and against my will, and to the offence of my Superiors; and because it was taken by the Notary so imperfectly, that much of it was non-sence: Especially when some Forreigners that lived in Poland, Hungary, and Helvetia, were earnest to buy this with the rest of my Writings, I perceived how far the injury was like to go, both against me and many others of my Brethren. Therefore finding since, among the relicts of my scattered Papers, this imperfect piece which I had before written on that Text, I was desirous to publish it, as for the benefit of weak Christians, so to right my self, and to cashier that Farewel Sermon.
If the Reader will but peruse these Directions impartially, and read them as he doth the Prescripts of his Physicians, which are not written meerly to be read, but must be daily practised, whatever it cost him, as he loveth his life; then I make no doubt, notwithstanding the weakness of the composure, but it may further the cure of his spiritual weaknesses and distempers, and of the consequent troubles and losses of others and himself. I hope I shall not meet with many, besides malignant hypocrites, who will be so impenitent and peevish, as to fly in the face of the Reprover and Directer, and say that I open the nakedness of many servants of Christ, to the reproach and dishonour of Religion. I have told you from the Word of God, that it is Gods way, and must be ours, to lay the just dishonour upon the sinner, that it may not fall upon Religion and on God: And that the defending or excusing odious sins, in tenderness of the persons who committed them, is the surest and worse way to bring dishonour (first or last) both upon Religion and on them. A Noah, a Lot, a David, a Solomon, a Peter, &c. shall be dishonoured by God in holy Record to all ages, that God may not be more dishonoured by them! And the truly penitent are willing that it should be so; and account their honour a very cheap Sacrifice, to offer up to the honour of Religion which they have wronged. And till you come to this, you come short of true Repentance. He that defendeth his open sin, (unless he could deny the fact) doth as bad as say [God liketh it; Christ bid me do it; the Scripture is for it, or not against it: Religion taught it me, or doth not forbid it me; The godly allow it, and will do the like]. And what can be said more Blasphemously against God, or more injuriously against Religion, the Scriptures, and the Saints? But he that confesseth his sin, doth as good as say [Lay all the blame on me who do deserve it; and not on God, on Christ, on Scripture, on Religion, or on the Servants of God: For I learned it not from any of them, nor was encouraged to it by them; None are greater enemies to it than they; If I had hearkened to them, I had done otherwise.] It is one of the chief reasons why Repentance is so necessary, because it justifieth God and godliness.
And alas, it is too late to talk of concealing those weaknesses and crimes of Christians, which are so visible before all the World! which have had such publick effects upon Churches, Kingdoms, and States▪ wch have kept almost all the Christian Churches, in a torn and bleeding woful state, for so many hundred years, to this present day. Which have separated the Churches of the East and West, and defiled both: And have drawn so much blood in Christian Countreyes: And keep us yet like distracted persons, gazing strangely at our nearest friends, and running away by peevish separation, from our Brethren with whom we must live in Heaven; and mistakingly using those as enemies, with whom (if we are Christians as we profess) we are united in the same Head, and by the same Spirit, which is a Spirit of Love. In a word, when our faults are so conspicuous as to harden the Infidels, Heathens and ungodly, and to hinder the Conversion of the World; and when they sound so loud in the mouths of our common reproaching enemies; and when they have contracted so much malignity as to refuse a cure, by such Wars, Divisions, Church-desolations, Plagues and Flames as we have seen; It is then too late to say to the Preachers of Repentance [Be silent, lest you open the nakedness of Christians, and disgrace Religion and the Church.] We must not be silent, lest we disgrace Religion and the Church, to save the credit of the sinners.
Whoever readeth the holy Scriptures, and ever understood the Christian Faith, must needs know that nothing in all the World, is so much against every one of our errors and mis-doings: It is only for want of more Religion, that any Professors of Religion do miscarry: Nothing but the Doctrine of Christianity and Godliness, did at first destroy the reign of their sin; and nothing else can subdue the rest, and finish the Cure. It is no disgrace to Life that so many mens lives are burdensome with sickness, which the dead are not troubled with. Nor is it any disgrace to Learning, that Scholars (for want of more Learning) have troubled the World with their contentious Disputes: Nor is it any disgrace to reason, that mens different Reasons (for want of more Reason) doth set the World together by the ears. We can never magnifie you enough as you are Christians and Godly; unless we should ascribe more to you than your bounteous Lord hath given you, who hath made you little lower than Angels, and crowned you with glory and honour, Psal. 8.5, 6. But your sins are so much the more odious, as they are brought so near the holy presence; and as they are aggravated by greater mercies and professions: And God is so far from being reconciled, or reconcileable to any one of them, that though he see not such iniquity in Jacob, as is in Heathens and the ungodly, (because it is not in them to be seen) yet he seeth more aggravated iniquity in such sins as you do commit, in many respects, than in the Heathens. And (that which is our common trouble is, that) you hurt not your selves alone by your iniquities; Families are hurt by them; Neighbours are hurt by them; Churches are distracted by them; Kingdoms are afflicted by them; and thousands of blind sinners are hardened and everlastingly undone by them. The ignorant Husband faith, I will never follow Sermons nor Scriptures, nor be so Religious, while I see my Wife that maketh so much ado with Religion, to be as peevish, and discontented, and foul-tongued, and unkind, and contemptuous, and disobedient, as those that have no Religion] The Master that is prophane saith, I like not your Religion, when that servant which most Professeth Religion in my house, is as lazy, and negligent, and as surly and sawcy, and as ready to dishonour me, and answer again, and as proud of his little knowledg, as those that have no Religion at all]. The like I might say of all other Relations. All the dishonour that this casteth upon Grace is, that you have too little of it; and it is so weak in you, that its Victory over your flesh and passions is lamentably imperfect. A servant hearing a high commendation of a Gentleman, (that he was of extraordinary wisdom and godliness, and bounty, and patience, and affability, and what not) did think with himself, How happy a man were I, if I could but dwell in this mans house! which at last he procured, but ere long went away. His friend meeting him, asked him how he came so quickly to forsake his happiness? Did not his Master prove as was reported? He answered, Yes, and better than report could make him, or I could ever have believed! But though my Master was so good, my Mistris was so unreasonable, and clamorous, and cruel, that she would beat us, and pull us by the hair, and throw scalding water upon us; and there was no living with her]. So Faith I hope is the Master in your hearts: And that is as good as can be well believed. But the Flesh is Mistris, which should be but a servant: And that maketh such troublesome work with some of you, that some quiet natured Infidels, are less vexatious companions than you. Nay, and I wonder if you can be very confident of your own sincerity, as long as such fleshly vices, and headstrong passions, do keep up the power of a Mistris in you? I wonder if you do not fear, lest (as a woman said, I will call my Husband Lord with Sarah, if I may have my will fulfilled, so) Grace and Faith should have no more than the Regent Titles, while your flesh hath so much of its will fulfilled. I know too many cheat themselves into comfort with the false opinion, that because they have a party in them that striveth against their sins, it is a certain sign that they have the Spirit and are sanctified, though the flesh even in the main doth get the Victory: And I know that many have sincerity indeed, who yet have many a foil by boisterous passions, and fleshly inclinations: But I am sure till you know which party is predominant, and truly beareth the governing sway, you can never know whether you are sincere. As once a servant when his Master and Mistris were fighting, answered one at the door, who desired to speak with the Master of the house; [You must stay till I see who gets the better before I can tell you who is Master of the house]. So truly I fear the conflict is so hard with many Christians, between the Spirit and the Flesh, and holdeth so long in a doubtful state, and sense and passion, and unbelief and pride, and worldliness, and selfishness prevail so much, that they may stay themselves a great while before they can be well resolved which is Master. For (to prosecute my similitude) in Innocent man, spiritual Reason was absolutely Master, and Fleshly sense was an obsequious Servant, (though yet it had an appetite which needed Government and restraint). In Wicked men, the Fleshly sense and appetite is Master (and Reason is a Servant (Though Reason and the motions of the Spirit may make some resistance). In Strong Christians, Spiritual Reason is Master, and the Fleshly sense and appetite is a Servant; but a boisterous and rebellious Servant, tamed according to the degrees of Grace and spiritual Victory: Like a Horse that is broken and well ridden, but oft needeth the spur, and oft the Reins. So that a Paul may cry out, O wretched man, &c. In a weak Christian the Spirit is Master, but the Flesh is Mistris, and is not kept in the servitude which it was made for, as it ought: And therefore his life is blemished with scandals, and his Soul with many foul corruptions; He is a trouble to himself and others: The good which he doth, is done with much reluctancy and weakness; and the evil which he forbeareth, is oftentimes very hardly forborn: His Flesh hath so much power left, that he is usually uncertain of his own sincerity; and yet too patient both with his sin and his uncertainty: And he is many times a greater troubler of the Church, than many moderate unbelievers. The Hypocrite, or all-most-Christian, hath the Flesh for his Master (as other wicked men); but Reason and the commoner Grace of the Spirit, may be as Mistris with him: And may have so much power and respect, above a state of utter servitude, as may delude him into a confident conceit, that Grace hath the Victory, and that he is truly spiritual: When yet the Supremacy is exercised by the Flesh. He that hath an ear to hear, let him hear: To him that overcometh will I give to eat of the Tree of Life— He shall not be hurt of the second death— He shall eat of the hidden Manna— He shall have power over the Nations. I will give him the Morning-Star— I will confess him before my Father and the Angels— He shàll be à Pillar in the Temple of God, and go out no more. I will grant to him to sit with me in my Throne— Rev. 2.7, 11, 17, 26, 28. and 3.5, 12, 21.
1665.
THE CONTENTS.
THe Text opened. What it is to Receive Christ. The nature of Justifying Faith in its three essential acts. How to know that we have received Christ. What it is to walk in him. What to be Rooted, to be grounded and built up, &c.
The Doctrine, of the necessity of weak Christians seeking stability, Confirmation and increase of Grace. What Confirmation is, in the Understanding, Will, Affections, and in the Life.
Twenty Motives to convince weak Christians of the great need of growth and Confirmation.
A Lamentation for the Weaknesses of Christians: in their Knowledg, in their Practice, in publick Worship, in inward Grace, in outward obedience, about known Duties, Confession, Reproof, &c. their uncharitableness, backbiting, pride, &c.
Ten more Considerations to convince them that it is not trifling, but Great things which God requireth at their hands.
Twenty Directions for Confirmation and increase of Grace.