THE Dedication of the whole
An Addition to the Eleventh Chapter of the Third Part of the Saint's Rest To the Reader
MY DEARLY BELOVED FRIENDS,
THE INHABITANTS OF THE
BOROUGH AND FOREIGN OF KIDDERMINSTER,
BOTH MAGISTRATES AND PEOPLE.
MY DEAR FRIENDS,
IF either I or my labours have any thing of public use or worth, it is wholly, though not only, yours; and I am convinced, by Providence, that it is the will of God it should be so. This I clearly discerned in my first coming to you, in my former abode with you, and in the time of my forced absence from you. When I was separated by the miseries of the late unhappy war, I durst not fix in any other congregation; but lived in a military, unpleasing state, lest I should forestall my return to you, for whom I took myself reserved. The offers of greater worldly accommodations, with five times the means which I receive with you, was no temptation to me once to question whether I should leave you: your free invitation of my return, your obedience to my doctrine, the strong affection which I have yet towards you above all people, and the general, hearty return of love which I find from you,
do all persuade me that I was sent into this world especially for the service of your souls. And that even when I am dead I might yet be a help to your salvation, the Lord hath forced me, quite beside my own resolution, to write this treatise, and leave it in your hands. It was far from my thoughts ever to have become thus public, and burthened the world with any writings of mine; therefore have I oft resisted the requests of my reverend brethren, and some superiors, who might else have commanded much more at my hands: but see how God over-ruleth and crosseth our resolutions.
Being in my quarters, far from home, cast into extreme languishing by the sudden loss of about a gallon of blood, after many years' foregoing weaknesses, and having no acquaintance about me, nor any books but my bible, and living in continual expectation of death,
I bent my thoughts on my 'Everlasting Rest;' and because my memory, through extreme weakness, was imperfect, I took my pen and began to draw up my own funeral sermon, or some helps for my own meditations of heaven, to sweeten both the rest of my life and my death. In this condition God was pleased to continue me about five months, from home; where, being able for nothing else, I went on with this work, which so lengthened to this which here you see. It is no wonder, therefore, if I be too abrupt in the beginning, seeing I then intended but the length of a sermon or two; much less may you wonder if the whole be very imperfect, seeing it was written, as it were, with one foot in the grave, by a man that was betwixt living and dead, that wanted strength of nature to quicken invention or affection, and had no book but his bible while the chief part was finished, nor had any mind of human ornaments if he had been furnished. But O how sweet is this Providence now to my review, which so happily forced me to that work of meditation which I had formerly found so profitable to my soul, and showed me more mercy in depriving me of other helps than I was aware of, and hath caused my thoughts to feed on this heavenly subject, which hath more benefited me than all the studies of my life!
And now, dear friends, such as it is I here offer it you; and upon the bended knees of my soul I offer up my thanks to the merciful God who hath fetched up both me and it, as from the grave, for your service; who reversed the sentence of present death, which, by the ablest physicians, was passed upon me; who interrupted my public labours for a time, that he might force me to do you a more lasting service, which, else, I had never been like to have attempted: that God do I heartily bless and magnify, who hath rescued me from the many dangers of four years' war, and after so many tedious nights and days, and so many doleful sights and tidings, hath returned me, and many of yourselves, and reprieved us till now to serve him in peace; and though men be ungrateful, and my body ruined beyond hope of recovery, yet he hath made up all in the comforts I have in you. To the God of mercy do I here offer my most hearty thanks, and pay the vows of acknowledgment which I oft made in my distress, who hath not rejected my prayers, which in my dolor I put up, but hath, by a wonder, delivered me in the midst of my duties; and hath supported me this fourteen years in a languishing state, wherein I have scarcely had a waking hour free from pain; who hath, above twenty several times, delivered me when I was near to death: and though he hath made me spend my days in groans and tears, and in a constant expectation of my change, yet hath he not wholly disabled me to his service; and hereby hath more effectually subdued my pride, and made this world contemptible to me, and forced my dull heart to more importunate requests, and occasioned more rare discoveries of his mercy than ever I could have expected in a prosperous state. For ever blessed be the Lord, that hath not only honoured me to be a minister of his Gospel, but hath also set me over a people so willing to obey, and given me that success of my labours which he hath denied to many more able and faithful; who hath kept you in the zealous practice of godliness when so many grow negligent, or despise the ordinances of God; who hath kept you stable in his truth, and saved you from the spirit of giddiness, levity, and apostasy, of this age; who hath preserved you from those scandals, whereby others have so heinously wounded their profession, and hath given you to see the mischief of separation and
divisions, and made you eminent for unity and peace when almost all the land is in a flame of contention, and so many that we thought godly are busily demolishing the church, and striving in a zealous ignorance against the Lord. Beloved, though few of you are rich or great in the world, yet for this riches of mercy towards you, I must say, ye are my glory, my crown, and my joy; and for all these rare favours to myself and you, as I have oft promised to publish the praises of our Lord, so do I here set up this stone of remembrance, and write upon it, 'Glory to God in the highest: hitherto hath the Lord helped us: my flesh and my heart failed, but God is the strength of my heart, and my portion for ever.'
But have all these deliverances brought us to our rest? No; we are as far yet from it as we are from heaven. You are yet under oppression and troubles, and I am yet under consuming sickness; and feeling that I am likely to be among you but a little while, and that my pained body is hastening to the dust, I shall here leave you my best advice for your immortal souls, and bequeath you this counsel as the legacy of a dying man, that you may here read it and practise it when
I am taken from you; and, I beseech you, receive it as from one that you know doth unfeignedly love you, and that regardeth no honours or happiness in this world in comparison with the welfare and salvation of your souls; yea, receive it from me as if I offered it you upon my knees, beseeching you, for your souls' sake, that you would not reject it, and beseeching the Lord to bless it to you; yea, as one that hath received authority from Christ to command you, I charge you in his name, as ever you will answer it, when we shall meet at judgment, and as you would not have me there be a witness against you, nor all my labours be charged against you to your condemnation, and the Lord Jesus, your Judge, to sentence you as rebellious, that you faithfully and constantly practise these ten directions:
1. Labour to be men of knowledge and sound understandings. A sound judgment is a most precious mercy, and much conduceth to the soundness of heart and life. A weak judgment is easily corrupted;
and if it be once corrupt, the will and conversation will quickly follow. Your understandings are the inlet or entrance to the whole soul; and if you be weak there, your souls are like a garrison that hath open or ill-guarded gates; and if the enemy be once let in there, the whole city will quickly be his own. Ignorance is virtually every error, therefore let the bible be much in your hands and hearts: remember what I taught you on Deut. 6:6, 7. Read much the writings of our old, solid divines, such as Perkins, Bolton, Dodd, Sibbs, especially Doctor Preston. You may read an able divine when you cannot hear one: especially, be sure you learn well the principles of religion. Begin with the 'Assemblies' Lesser Catechism,' and then read the greater; and, next, Master Balls', with the 'Exposition,' and then Doctor Ames' 'Marrow of Divinity,' now Englished, or Usher's.
If you see men fall on controversies before they understand these, never wonder if they are drowned in errors. I know your poverty and labours will not give you leave to read so much as others may do; but yet a willing mind will find some time, if it be when they should sleep, and, especially, it will spend the Lord's day wholly in these things. O be not ignorant of God in the midst of such light! as if the matters of your salvation were less worth your study than your trading in the world.
2. Do the utmost you can to get a faithful minister when I am taken from you, and be sure you acknowledge him your teacher, overseer, and ruler; (1 Thess. 5:12, 13; Acts 20:28; Heb. 13:7, 17;) and learn of him, obey him, and submit to his doctrine, except he teach you any singular points, and then take the advice of other ministers in trying it. Expect not that he should humour you, and please your fancies, and say and do as you would have him; that is not the way of God, for the people to rule themselves and their rulers. If he be unable to teach and guide you, do not choose him at first; if he be able, be ruled by him, even in things that to you are doubtful, except it be clear that he would turn you from the truth; if you know more than he, become preachers yourselves; if you do not, then quarrel not when you should learn: especially, submit to his private over-sight, as well as public teaching. It is but the least part of a minister's work which is
done in the pulpit: Paul taught them, also, from house to house, day and night, with tears. (Acts 20:20, 31.) To go daily from one house to another, and see how you live, and examine how you profit, and direct you in the duties of your families, and in your preparations for death, is the great work. Had not weakness confined me, and public labours forbidden me, I should judge myself heinously guilty in neglecting this. In the primitive times, every church of so many souls as this parish had many ministers, whereof the ablest speakers did preach most in public, and the rest did the more of the less public work, which some mistake for mere ruling elders.e But now, sacrilege and covetousness will scarcely leave maintenance for one in a church; which is it that hath brought us to a loss in the nature of government.
3. Let all your knowledge turn into affection and practice; keep open the passage between your heads and your hearts, that every truth may go to the quick. Spare not, for any pains, in working out your salvation; take heed of loitering, when your souls lie at the stake; favour not yourselves in any slothful distemper: laziness is the damnation of most that perish among us. God forbid you should be of the mad opinion of the world, that like not serving God so much, nor making so much ado to be saved: all these men will shortly be of another mind. Live now as you would wish you had done at death and judgment. Let no scorns dishearten you, no differences of opinion be an offence to you: God, and Scripture, and heaven, and the way thither, are still the same. It will do you no good to be of the right religion, if you be not zealous in the exercise of the duties of that religion. Read often the fifth and sixth chapters of the third part of this book.
4. Be sure you make conscience of the great duties that you are to perform in your families. Teach your children and servants the knowledge and fear of God; do it early and late, in season and out of season. Pray with them daily and fervently; remember Daniel's example, (Dan. 6.,) and the command. (1 Thess. 5:17.) Read the Scripture, and good books to them; restrain them from sin; keep not
a servant that will not learn, and be ruled. Neighbours, I charge you, as you will shortly answer the contrary before the Lord your Judge, that there be never a family among you that shall neglect these great duties. If you cannot do what you should, yet do what you can; especially, see that the Lord's day be wholly spent in these exercises.
To spend it in idleness or sports, is to consecrate it to your flesh, and not to God, and far worse than to spend it in your trades.
5. Beware of extremes in the controverted points of religion. When you avoid one error, take heed you run not into another, especially if you be in the heat of disputation or passion. As I have showed you, I think, the true mean in the doctrine of justification and redemption, so I had intended to have writ a peculiar treatise with three columns, showing both extremes, and the truth in the middle, through the body of divinity, but God takes me off. Especially beware of these times: antinomianism comes from gross ignorance, and leads to gross wickedness. Socinians are scarce Christians: Arminianism is quite above your reach, and, therefore, not fit for your study in most points. The middle way which Camero, Ludov. Crocius, Martinus,
Amyraldus, Davenant, with all the divines of Britain and Breme, in the synod of Dort, go, I think is nearest the truth of any that I know who have written on those points of redemption and universal grace.
And for the points of predestination, and the nature of the divine influx on the will in the working of grace, which are most hotly agitated, and where the heart of the controversy seems to lie; I think
I had never yet the happiness to read, or speak with the man that himself understood them: and those, least, that are usually most confident. As for separation, the mischief of it lies not in the bare error of judgment, but in the unchristian and church-dissolving division and alienation which thence followeth; contrary to that humility and love which is the visible character of Christians, and to that oneness which is still in Scripture ascribed to the visible church.
Alas, that pride and ignorance should have such power among believers, that men cannot be of several judgments in lesser points, but they must needs be also of several churches! God will make us value peace and union a little more, before we shall taste of the
perfect everlasting peace and union: yea, before we shall see the blessing of union in the church. Wounding is a dividing; healing is a re-uniting. A building is of many stones or pieces orderly conjoined; a church is an aggregation of individuals; an association of believers.
What then, is it to demolish, but to separate and disjoin? And what is it to dissolve churches, but to break their association; to reduce them to individuals; to cut them into shreds? As for the differences, in way of government between the moderate presbyterians, independents, episcopal, and crastian, I make no doubt but if men's spirits stood not at a greater distance than their principles, they would quickly be united. But of all the four sorts, there are some that run so high in their principles, that they run out of the hearing of peace or truth.
Will God never put it into the hearts of rulers, to call together some of the most godly, learned, moderate, and peaceable of all four opinions (not too many), to agree upon a way of union and accommodation, and not to cease till they have brought it to this issue? To come as near together as they can possibly in their principles: and where they cannot, yet to unite as far as may be, in their practice, though on different principles; and where that cannot be, yet to agree on the most loving, peaceable course in the way of carrying on our different practices; that so, as Rup. Meldenius saith, we may have unity in things necessary, liberty in things unnecessary, and charity in all. The Lord persuade those who have power to this pacificatory enterprise without delay.
For anabaptism and antinomianism, I have written against them in two other books (and more shall do against the latter, if God will).
But my guilty friends are offended with me for what I have done. I dare not, therefore, be silent, as being the officer and ambassador of Christ, and not of men; God spoke effectually against them by those wondrous monsters in New England. But wonders are overlooked where the heart is hardened, and God intends to get his justice a name. The fearful delusions that God hath formerly given them over to, and the horrid confusion which they have introduced where they have sprung, hath spoken fully against both these latter sects. The weeping eyes, the bleeding sides, the lacerated members, of these
churches; the reproached Gospel, the disappointed reformation, the hideous doctrines, and unheard-of wickedness that hath followed them; the contemned ordinances, the reproached, slandered, and ejected ministers; the weak that are scandalised, the professors apostatised, the wicked hardened, and the open enemies of the Gospel that now insult: all these do ascribe them more plainly to England than words can do, and cry loud in the ears of God and man.
What will be the answer, time will show: but, from Rev. 2:14–16, 20– 22, &c., we may probably conjecture.
6. Above all, see that you be followers of peace and unity, both in the church, and among yourselves. Remember what I taught you on Heb.
12:14. He that is not a son of peace, is not a son of God. All other sins destroy the church consequentially, but division and separation demolish it directly. Building the church is but an orderly joining of the materials; and what then is disjoining, but pulling down? Many doctrinal differences must be tolerated in a church. And why, but for unity and peace? Therefore, disunion and separation is utterly intolerable. Believe not those to be the churches' friends that would cure and reform her, by cutting her throat. Those that say, no truth must be concealed for peace, have usually as little of the one as the other. Study Gal. 2:2; Rom. 14:1, &c.; Acts 21:24, 26; 1 Tim. 1:4, and 6:4; Tit. 3:8, 9. I hope, sad experience speaks this lesson to your very hearts, if I should say nothing. Do not your hearts bleed to look upon the state of England; and to think how few towns or cities there be, where is any forwardness in religion, that are not cut into shreds, and crumbled as to dust, by separations and divisions? To think what a wound we have hereby given to the very christian name. How we have hardened the ignorant, confirmed the doubting; and are ourselves become the scorn of our enemies, and the grief of our friends; and how many of our dearest, best esteemed friends are fallen to notorious pride or impiety; yea, some to be worse than open infidels; these are pillars of salt, see that you remember them. You are yet eminent for your unity, steadfastness, and godliness; hold fast that you have, that no man take your crown from you; temptations are now come near your doors, yet many of you have gone through
greater, and, therefore, I hope, will escape through these. Yet, lest your temptation should grow stronger, let me warn you, that though of your own selves men should arise speaking perverse things, to draw disciples after them; (Acts 20:30;) yea, though an angel from heaven should draw you to division, see that you follow him not. If there be erroneous practices in the church, keep yourselves innocent with moderation and peace; do your best to reform them, and rather remove your dwellings, if you cannot live innocently, than rend the church. It must be no small error that must force a separation.
Justin, a holy, learned martyr, (in 'Dialog. cum Triphone,') who was converted within thirty-one years of John's death, and wrote his first
Apology within fifty-one, (and therefore it is like he saw John's days,) professeth, that if a Jew should keep the ceremonial law, so he did not persuade the Gentiles to it as necessary, yet if he acknowledge
Christ, he judgeth that he may be saved; and he would embrace him, and have communion with him, as a brother. And Paul would have him received that is weak in the faith, and not unchurch whole parishes of those that we know not, nor were ever brought to a just trial. You know I never conformed to the use of mystical, symbolical rites myself, but only to the determination of circumstantials necessary in genere: and yet, I ever loved a godly, peaceable conformist, better than a turbulent nonconformist. I yet differ from many in several things of considerable moment, &c. As my
'Aphorisms of Justification,' show (as is explained in my 'Confession'). And yet if I should zealously press my judgment on others, so as to disturb the peace of the church, and separate from my brethren, that are contrary minded, I should fear lest I should prove a firebrand in hell, for being a firebrand in the church; and for all the interest I have in your judgment and affections, I here charge you, that if God should give me up to any factious, church-rending course, against which I daily pray, that you forsake me, and follow me not a step.
And for peace with one another, follow it with all your might; If it be possible, as much as in you lieth, live peaceably with all men. (Rom.
12:18.) Mark this: when you feel any sparks of discontent in your
breast, take them as kindled by the devil from hell, and take heed you cherish them not. If the flames begin to break forth in censoriousness, reproaches, and hard speeches of others, be as speedy and busy in quenching it, as if it were fire in the thatch of your houses: for why should your houses be dearer to you than the church, which is the house of God? Or than your souls, which are the temples of the Holy Ghost? If any heart-burnings arise, do not keep strange, but go together and lovingly debate it, or pray together, that God would reconcile you; or refer the matter to your minister, or others; and let not the sun go down on your wrath; hath God spoken more against any sin than unpeaceableness? If you forgive not men their trespasses, neither will your heavenly Father forgive you, which made Ludovicus Crocius say, that this is the measure and essential property of the least degree of true faith. 'Syntag.' lib. iv. c. 16. If you love not each other, you are no disciples of Christ; nay, if you love not your enemies, and bless not them that curse you, and pray not for them that hurt and persecute you, you are no children of God. The wisdom from above is first pure, then peaceable, gentle, easy to be entreated, &c. (Jam. 3:17.) O remember that piercing example of Christ, who washed his disciples' feet, to teach us, that we must stoop as low to one another. Sure, God doth not jest with you in all these plain Scriptures. I charge you, in the name of Christ, if you cannot have peace otherwise, that you suffer wrongs and reproaches, that you go and beg peace of those that should beg it of you; yea, that you beg it on your knees of the poorest beggar, rather than lose it. And remember, Rom. 16:17, 18.
7. Above all, be sure you get down the pride of your hearts. Forget not all the sermons I preached to you against this sin. No sin more natural, more common, or more deadly. A proud man is his own idol; only from pride cometh contention. There is no living in peace with a proud person; every disrespect will cast them into a fever of discontent. If once you grow wise in your own eyes, and love to be valued and preferred, and love those best who think highest of you, and have secret heart-risings against any that disregard you, or have a low esteem of you, and cannot endure to be slighted, or spoke evil
of; never take yourselves for Christians, if this be your case. To be a true Christian without humility, is as hard, as to be a man without a soul. O, poor England, how low art thou brought by the pride of ignorant zealots! Dear friends, I can foretell you, without the gift of prophecy, that if any among you do fall from the truth, mark which is the proudest, that cannot endure to be contradicted, and that vilify others, and those will likely be they; and if ever you be broken in pieces, and ruined, pride will be the cause.
8. Be sure you keep the mastery over your flesh and senses. Few ever fall from God, but flesh-pleasing is the cause; many think that by "flesh" the Scripture means our in-dwelling sin, when, alas! it is the inordinate, sensitive appetite that it chargeth us to subdue. Nothing in the world damneth so many as flesh-pleasing, while men generally choose it as their happiness instead of God. O remember who hath said, "If ye live after the flesh, ye shall die," and, "Make no provision for the flesh, to satisfy its desires." (Rom. 8:5–7, and 13:14.) Think of this when you are tempted to drunkenness, and gluttony, and lustfulness, and worldliness; and when you would fain have your dwellings and states more delightful. You little think what a sin it is, even to please your flesh, further than it tends to help you in the service of God.
9. Make conscience of the great duty of reproving and exhorting those about you: make not your souls guilty of the oaths, ignorance, and ungodliness, of others, by your silence. Admonish them lovingly and modestly, but be sure you do it, and that seriously. This is the first step in discipline. Expect not that your minister should put any from the sacrament, whom you have not thus admonished once and again. Punish not before due process.
10. Lastly: be sure to maintain a constant delight in God, and a seriousness and spirituality in all his worship. Think it not enough to delight in duties, if you delight not in God. Judge not of your duties by the bulk and number, but by the sweetness. You are never stable
Christians till you reach this. Never forget all those sermons I
preached to you on Psalm 37:4. Give not way to a customary dulness in duty: do every duty with all thy might: especially, be not slight in secret prayer and meditation. Lay not out the chief of your zeal upon externals, and opinions, and the smaller things of religion. Let most of your daily work be upon your hearts: be still suspicious of them; understand their mortal wickedness, and deceitfulness, and trust them not too far. Practise that great duty of daily watching: pray earnestly that you be not led into temptation. Fear the beginnings and appearances of sin. Beware lest conscience once lose its tenderness. Make up every breach between God and your conscience betime. Learn how to live the life of faith, and keep fresh the sense of the love of Christ, and of your continued need of his blood, Spirit, and intercession; and how much you are beholden and engaged to him. Live in constant readiness and expectation of death, and be sure to get acquainted with this heavenly conversation which this book is written to direct you in; which I commend to your use, hoping you will be at the pains to read it, as for your sakes I have been to write it; and I shall beg for you of the Lord, while I live on this earth, that he would persuade your souls to this blessed work, and that when death comes, it may find you so employed, that I may see your faces with joy at the bar of Christ, and we may enter together into the everlasting rest. Amen.
Your most affectionate, though unworthy teacher,
RICHARD BAXTER.
Kidderminster, Jan. 15, 1649.
TO THE RIGHT WORSHIPFUL
SIR THOMAS ROUS, BARONET,
WITH THE
LADY JANE ROUS, HIS WIFE
RIGHT WORSHIPFUL,
THIS first part of this treatise was written under your roof, and therefore I present it not to you as a gift, but as your own; not for your protection, but for your instruction and direction: for I never perceived you possessed with that evil spirit, which maketh men hear their teachers as their servants, to censure their doctrine, or be humoured by them rather than to learn. Nor do I intend this epistle for the publishing of your virtues: you know to whose judgment you stand or fall. It is a small thing to be judged by man's judgment: if you be sentenced as righteous at the bar of Christ, and called by him, the blessed of his Father, it matters not much by what name or title you are here called. All saints are low in their own esteem, and therefore thirst not to be highly esteemed by others. He that knows what pride hath done in the world, and is now doing, and how close that heinous sin doth cleave to all our natures, will scarcely take him for a friend who will bring fuel to the fire; nor that breath for amicable, which will blow the coal. Yet, he that took so kindly a woman's box of ointment, as to affix the history to his Gospel, that wherever it was read, that good work might be remembered, hath warranted me, by his example, to annex the mention of your favours to this treatise, which have many times far exceeded in cost, that which Judas thought too good for his Lord. And common ingenuity commandeth me thankfully to acknowledge, that when you heard I was suddenly east into extreme weakness, you sent into several counties to seek me in my quarters, and, missing of me, sent again to fetch me to your house, where for many months I found a hospital, a physician, a nurse, and real friends, and, which is more than all, daily and importunate prayers for my recovery: and since I went from you, your kindnesses still following me in abundance: and all this for a man that was a stranger to you, whom you had never seen before but to burden you; and for one that had no witty insinuations for the extracting your favours, nor impudence enough to return them in flatteries; yea, who had such obstructions between his heart and his tongue, that he could scarcely handsomely express the least part of his thankfulness, much less able to make you a requital. The best