Timothy Beougher says that “Puritan religious
experience centred around conversion”. Baxter's book is one of two
books from the Puritan era (the other is Joseph Alleine's Alarm
to the unconverted published
15 years later and partly based on Baxter) widely considered to be
“outstanding classics on the subject”.
In 1829 a writer in Boston wrote of the great energy of
style and fervent zeal for the salvation of sinners found in Baxter.
He went on
The present work holds a prominent rank among his publications. A rapid succession of editions has been published in various countries, and multitudes have undoubtedly been trained for heaven, whose attention was first awakened to the concerns of the soul by reading his Call to the Unconverted.
In his biography of Baxter
William Orme surmised that
The results in the conversion of men, arising from this book, have been greater probably than have arisen from any other mere human performance.
A more recent writer
says of Baxter that without doubt
his most famous and enduring contribution to Christian literature was a devotional work published in 1658 under the title Call to the unconverted. This slim volume was credited with the conversion of thousands and formed one of the core extra-biblical texts of evangelicalism until at least the middle of the nineteenth century.
The first evangelistic pocket book
According to Jim Packer
the Puritans invented evangelistic literature. He called Baxter's
Call
“the first evangelistic pocket book in English”. Orme suggests
that until Baxter
Conversion in all its important aspects, and unutterably important claims, had not before been discussed, at least in our language; nor had any man previously employed so boundless a range of topics, in conjunction with such an energetic and awakening style of addressing sinners.
The book has remained
in print down the years and has been greatly used by God many times.
Packer speaks of how it “brought an unending stream of readers to
faith during Baxter's lifetime”. In a note found
after his death Baxter himself tells us that the occasion for his
book was the urging of Archbishop Ussher “to
write directions suited to the various states of Christians, and also
against particular sins”. Baxter felt incompetent but later, after
Ussher's death, he set about it, he says,
yet, so as that to the first sort of men, the ungodly, I thought vehement persuasions meeter than directions only: and so for such I published this little book, which God hath blessed with unexpected success, beyond all the rest that I have written, except The Saint's Rest. In a little more than a year, there were about 20,000 of them printed by my own consent, and about ten thousand since, beside many thousands by stolen impressions, which poor men stole for lucre's sake. Through God's mercy, I have information of almost whole households converted by this small book which I set so light by: and, as if all this in England, Scotland, and Ireland, were not mercy enough to me, God, since I was silenced, hath sent it over in his message to many beyond the seas; for when Mr Elliot had printed all the Bible in the Indian language, he next translated this my Call to the Unconverted, as he wrote to us here. And yet God would make some farther use of it; for Mr Stoop, the pastor of the French Church in London, being driven hence by the displeasure of his superiors, was pleased to translate it into French. I hope it will not be unprofitable there; nor in Germany, where it is printed in Dutch.
Eliot's
Algonquin version appeared in 1688. A Welsh edition appeared in 1559
(reprinted 1667, 1677, 1751 and abridged in 1777). In his printed
funeral sermon for Baxter, William Bates wrote
His books of practical divinity have been effectual for more conversions of sinners to God than any printed in our time: and while the church remains on earth, will be of continual efficacy to recover lost souls. - There is a vigorous pulse in them, that keeps the reader awake and attentive .... His Call to the Unconverted, how small in book, but how powerful in virtue! Truth speaks in it with that authority and efficacy, that it makes the reader to lay his hand upon his heart, and find that he hath a soul and a conscience, though he lived before as if he had none. He told some friends, that six brothers were converted by reading that Call, and that every week he received letters of some converted by his books. This he spake with most humbled thankfulness, that God was pleased to use him as an instrument for the salvation of souls.
Edmund Calamy added
that it was “a book blessed by God with marvellous success, in
reclaiming persons from their impieties” and adds that
Cotton Mather, in his life, gives an account of an Indian (ie native American) prince, who was so well affected with this book, that he sat reading it, with tears in his eyes, till he died.
English editions
regularly appeared down the years. By 1659 the fifth edition had
appeared, by 1660 the ninth. Further editions in Baxter's lifetime
include those of 1663, 67, 69 (13th
edition), 71 (15th)
75 (18th)
78 (20th)
82 (21st).
After his death it continued to be printed. Another edition was
published in 1692 and by 1704 the 29th
(carefully corrected) edition had appeared. There were further
editions in 1646 and 47. The latter was printed in Edinburgh rather
than London and led to a Gaelic edition, printed in Glasgow, in 1750
(reprinted 1845 and 94). English editions kept coming too – at
least two editions in the 1760s, four in the 1780s, another four in
the 1790s.
Maurice
Roberts has noted its influence on George Whitefield prior to his
conversion. Doddridge is another who was helped by Baxter's book. A
perhaps more unusual example of someone affected by it in this period
is the freed slave and autobiographer,
James Albert Ukawsaw
Gronniosaw (c 1705-1775). In his autobiography he tells how
having come under conviction of sin his master gave him Baxter's
book. He says at first
This was no relief to me neither; on the contrary it occasioned as much distress in me as the other (Bunyan's Holy War) had before done, as it invited all to come to Christ; and I found myself so wicked and miserable that I could not come.
He was ready to commit suicide and was unwell for some few days. However, in a while he became more encouraged and soon writes “I now began to relish the book my master gave me, Baxter's call to the unconverted, and took great delight in it.” He so delighted in Baxter that he came to the point where “above all places in the world” he “wish'd to see Kidderminster, for” he says “I could not but think that on the spot where Mr. Baxter had lived, and preach'd, the people must be all righteous.”
There was no let up in the 19th Century with editions regularly appearing in different forms throughout the period. Several times in the early years of the century an abridged version by Benjamin Fawcett appeared (1806, 20, 35) as well as other editions (1811, 15, 16, 17, 18, 25). From 1829 several editions appeared with an essay by Dr Thomas Chalmers (1829, 31, 50) and with additional material from Baxter including his Now or never and 50 reasons why a sinner ought to turn to God this day without delay.
It
is worth noting here that Baxter's Call
was not his
only book on conversion. A few months before he had published a
larger Treatise on conversion and
just after Directions and persuasions
to a sound conversion. Now or never appeared
in 1663. Beougher says that the theme of conversion appears regularly
throughout his writings.
In
October 1834, when just 21, after finishing Baxter's Call,
Robert Murray M‘Cheyne
wrote
Though Baxter's lips have long in silence hung,
And death long hush'd that sinner-wakening tongue
Yet still, though dead, he speaks aloud to all,
And from the grave still issues forth his "Call,"
Like some loud angel-voice from Zion Hill,
The mighty echo rolls and rumbles still,
O grant that we, when sleeping in the dust,
May thus speak forth the wisdom of the just.
In June of that year
C H Spurgeon was born. His familiarity with Baxter's little book is
well known.
When I was seeking the Lord I read a great deal in Doddridge’s Rise and Progress of Religion in the Soul and Baxter's Call to the Unconverted. I would wake up as soon as the sun was up in the morning that I might read these books.
“Oh,
those books, those books!” he would exclaim “I read and devoured
them”. He thanked God for Baxter's Call
and
remembered his mother using it. “There was a little piece of
Alleine's Alarm,
or of Baxter's Call
to the Unconverted,”
he says
and this was read with pointed observations made to each of us as we sat round the table; and the question was asked, how long it would be before we would think about our state, how long before we would seek the Lord. Then came a mother's prayer, and some of the words of that prayer we shall never forget, even when our hair is grey.
Spurgeon's
contemporary Thomas De Witt Talmage (1832-1902) was also brought up
on Baxter in America. As he got older, he says, he read Doddridge's
Rise and Progress
and Baxter's Call to the Unconverted
as well as other books. He
once spoke about the power of the printed page noting how Baxter
himself had been affected by the printed page as a young man and then
how
Richard Baxter wrote a book entitled A Call to the Unconverted, which brought thousands into the kingdom, among others Philip Doddridge. He wrote a book entitled The Rise and Progress of Religion in the Soul. Its harvest is uncounted multitudes for the kingdom of heaven, among others the great Wilberforce. Wilberforce in turn wrote a book on The Practical Views of Christianity. It has done good beyond all earthly computation, and brought many into the kingdom, among others Leigh Richmond. Leigh Richmond wrote a book called The Dairyman's Daughter. It has brought tens of thousands to the Lord Jesus Christ as Saviour.
One final
thing worth mentioning here is that in 1991 the evangelist John
Blanchard produced an updated version of the book entitled Invitation
to live, which has also no doubt
been used to bring some to the Lord.
Having
given something of the book's background we want now to say something
about the author of this remarkable book and then something about the
book itself.
The author
Early life
Richard Baxter was born
November 12, 1615 in Rowton, a village in Shropshire. He lived
through most of the tumultuous 17th Century, dying
December 8, 1691 in London. A church leader, theologian,
controversialist and evangelist he has been dubbed
“the chief of English Protestant Schoolmen” and “the
most successful preacher, winner of souls and nurturer of souls that
England has ever had.”
Forced to live with his
maternal grandmother until he was 10 because of his father's gambling
debts his beginnings were inauspicious. His early
education was poor. In six years he had four different teachers, all
ignorant and two of them immoral. After his father's conversion he
returned to the parental home in Eaton Constantine but things did not
improve. The parish church was no help. However, chiefly through his
father's influence and through good books he read he was converted at
some point in his teenage years.
Baxter would have loved a university education but instead studied at
a preparatory school in Wroxeter and at Ludlow Castle with Richard
Wickstead. Wickstead was not much help but Baxter made good use of
the library. After a brief dalliance with court life in London he set
himself to study divinity and after a brief spell as a schoolmaster
read theology with a local clergyman in Wroxeter. In about 1634, he
met Joseph Symonds and Walter Cradock who both had a strong
nonconformist influence on him.
From the ages of 21-23 Baxter was constantly sick and did not expect
to live. He continued to labour with such sicknesses from time to
time for the rest of his life. Meanwhile he had a growing desire to
enter the ministry of the Church of England and in 1638 he became
master of the free grammar school in Dudley for nine months, having
been ordained and licensed by the Bishop of Worcester.
His success as a preacher was at first limited but he soon
transferred to Bridgnorth, where, as curate to a Mr Madstard, he
established a reputation for conscientiousness. He was at Bridgnorth
nearly two years, during which time he took a special interest in the
controversy relating to nonconformity. He soon became alienated from
the Church on several matters and after the requirement of what is
called "the etcetera oath" in 1640, he rejected episcopacy
in its English form and became a moderate Nonconformist, which he
remained. Generally regarded as a Presbyterian, he was an
unconventional one, often prepared to accept a modified
Episcopalianism. He regarded all forms of church government as
subservient to the true purposes of religion.
Kidderminster
One of the first measures of the Long Parliament was to reform the
clergy. They appointed a committee to receive complaints and among
the complainants were the inhabitants of Kidderminster whose minister
was a drunkard who preached
only once every three months! Moves were made that led to Baxter
being invited to deliver a sermon before the people and his
unanimous election as minister followed in 1641. He was 26.
Some 15 months after this his ministry was interrupted for five years
due to the Civil Wars. While loyal to the Royalists Baxter had spoken
in favour of the Parliamentarians and so he moved first to Gloucester
then (1643-1645) to Coventry, where he preached regularly both to the
garrison and citizens. After the Battle of Naseby he became chaplain
to Colonel Edward Whalley's regiment, and continued as chaplain until
February 1647. During these stormy years he wrote his Aphorisms of
Justification, which on its appearance in 1649 excited great
controversy.
Baxter joined the Parliamentary army in an attempt to counteract the
growth of the sectaries in that field and maintain the cause of
constitutional government in opposition to the republican tendencies
of the time. He regretted that he had not previously accepted
Cromwell's offer to become chaplain to the Ironsides, being confident
in his power of persuasion under the most difficult circumstances.
His success in converting the soldiery to his views was limited but
he preserved his own consistency and fidelity. He did not hesitate to
urge what he saw to be true on the most powerful officers, any more
than he hesitated to instruct the camp followers.
In 1647, Baxter languished for five months at death's door at the
home of Lady Rouse. It was at this time that he wrote most of his
famous work, The Saints' Everlasting Rest (1650). On his
recovery he returned to Kidderminster, where he ministered for the
next 14 years. During that time he accomplished many reforms in
Kidderminster and the neighbourhood. He formed the ministers of the
area into an association, uniting them irrespective of ecclesiastical
differences. He visited all 800
families in the parish every year, teaching each person individually.
His Reformed Pastor, a book describing his pastoral
approach became a classic and is still read and admired today.
The outstanding feature of his preaching was his earnest zeal. In his
writing and preaching he shows his belief that pastors need “the
skill necessary to make plain the truth, to convince the hearers, to
let in the irresistible light into their consciences, and to keep it
there, and drive all home; to screw truth into their minds and work
Christ into their affections.”
He was eager to give glory to God for his success and pointed to
factors such as his youthful vigour, singleness, moving voice,
diligent assistants, his ling service and the town's size and the
fact as the people were mostly carpet weavers they were able to read
the books he gave them at the loom.
London
After the Restoration of 1660 Baxter, who had helped bring it about,
settled in London, where he preached until the 1662 Act of Uniformity
took effect. In response to the Savoy Conference of 1661 he produced
his Reformed Liturgy, which was cast aside unconsidered.
Baxter established a strong reputation in London as he had elsewhere.
The power of his preaching was universally felt and his capacity for
business placed him at the head of the Nonconformist party. He had
been made a king's chaplain, and was offered a bishopric but could
not in conscience accept it. He found consolation in his marriage in
September 1662 to Margaret Charlton, a woman like-minded with
himself. She died in 1681. Baxter wrote the words for the Hymn "Ye
Holy Angels Bright" in that year.
From 1662 until the indulgence of 1687, Baxter's life was constantly
disturbed by persecution of one kind or another. He retired to Acton
for the purpose of quiet study but was placed imprisoned for keeping
a conventicle. He was taken up for preaching in London after the
licences granted in 1672 were recalled by the king. The meeting house
which he had built for himself in Oxendon Street was closed to him
after he had preached there only once. In 1680, he was taken from his
house; and though he was released that he might die at home, his
books and goods were seized. In 1684, he was carried three times to
the sessions house, being scarcely able to stand and without any
apparent cause was made to enter into a bond for £400 in security
for his good behaviour. In 1685 he had been imprisoned on the charge
of libelling the Church in his Paraphrase on the New Testament,
and was tried before the notorious Judge Jeffreys. The trial is well
known as among the most brutal perversions of justice which have
occurred in England. Jeffreys is even said to have proposed he should
be whipped behind a cart. Baxter was now 70 and remained in prison
for 18 months, until the government, vainly hoping to win his
influence to their side, remitted the fine and released him.
Books
Baxter's health had grown steadily worse, yet this was the period of
his greatest activity as a writer.
Edmund Calamy called
him “The most voluminous theological writer in the English
language.” He wrote 168 or so separate works
altogether including his huge Christian Directory, the
Methodus Theologiae Christianae and the Catholic Theology,
each of which might have been the life's work of an ordinary man. His
Breviate of the Life of Mrs Margaret Baxter records the
virtues of his wife and reveals his tenderness. The remainder of his
life, from 1687 onwards, was passed peacefully. He died in London,
and his funeral was attended by many churchmen as well as dissenters.
Theology
As for his theology, Baxter was quite distinct and held to a theology
best described as Baxterian. Baxter's method was unique - one obvious
feature being his desire to subdivide material into three parts where
possible. He also saw the kingdom of God as a key to understanding
Scripture. Hugo Grotius (1583-1645) was an important influence.
Baxter did not accept his Arminianism but he admired his political
approach. Beougher points out that Baxter also gave a high place to
reason, was quite eclectic in forming his theology and believed that
holiness was the essence of Christianity. Baxter first came across
antinomianism in the army and it so horrified him that he spent the
rest of his life opposing it.
Baxter's understanding of atonement can be described as a form of
Amyraldianism, although Baxter did not get it from Amyraut, or
'hypothetical universalism'. This moderate form of Calvinism rejected
the doctrine of particular redemption in favour of Grotius' universal
redemption. He sought to tread an eclectic middle path between Beza's
Reformed understanding and Grotius's Arminian one. “Instead of
saying that Christ satisfied the law in the sinner's place through
substitution; Baxter asserted that Christ satisfied the Lawgiver and
so obtained a change in the law”.God has now made a 'new law'
offering pardon and amnesty to the penitent. Repentance and faith,
being obedience to this law are the believer’s personal saving
righteousness. As for justification, Baxter insisted, that this
required at least some degree of faith and works. He also spoke,
confusingly, of present and final justification.
Baxter's
theology made him very unpopular in his own day and split Dissenters
in the following century. As summarised by Thomas W Jenkyn, it
differed from the Calvinism of Baxter's day on four points:
- Christ's atonement did not consist in his suffering the identical but the equivalent punishment (ie one which would have the same effect in moral government) as that deserved by mankind because of offended law. Christ died for sins, not persons. While the benefits of substitutionary atonement are accessible and available to all men for their salvation; they have in the divine appointment a special reference to the subjects of personal election.
- The elect were a certain fixed number determined by the decree without any reference to their faith as the ground of their election; which decree contemplates no reprobation but rather the redemption of all who will accept Christ as Saviour.
- What is imputed to the sinner in the work of justification is not Christ's righteousness but the faith of the sinner himself in the righteousness of Christ.
- Every sinner has a distinct agency of his own to exert in the process of his conversion.
Much
disagreement exists concerning not only the propriety of Baxter's
views but also their precise nature. These differences probably arise
from a combination of factors. Baxter's discussions are often
extremely intricate. In a real sense, Baxter is a scholastic
theologian. His constant use of distinctions is nearly proverbial
among critics as well as students. To understand his theological
positions one must go through the arduous process of analysing his
numerous distinctions. Neglect of various nuances in these
distinctions can easily lead to a misunderstanding of certain aspects
of his theology. Further, his theological system is a tightly knit
one and a failure to grasp it all may result in an inaccurate
portrayal of his theology.
Such facts need to
be borne in mind when considering his book. To what extent they
impinge on its contents is open to debate.
The book
In
the original Baxter began with a fairly lengthy preface headed “To
all unsanctified persons that shall read this book; especially of my
hearers in the Borough and Parish of Kidderminster” and
signed “Your serious Monitor, Richard Baxter”.
He
is especially concerned to counter the idea that if God saves, we can
do nothing. He wants people to seriously read the book, to then get
alone with God and not delay to close with Christ as soon as
possible. The preface itself is a powerful sermon and sets the tone
for the rest of the book. It is important to
remember that, as he states elsewhere, his intention here is “to
speak to the impenitent, unconverted sinners, who are not yet so much
as purposing to turn ; or at least are not setting about the work.”
He felt
a winning persuasive was a more necessary means than mere directions; for directions suppose men willing to obey them. ... the persons that we have first to deal with, are wilful and asleep in sin, and as men that are past feeling, having given themselves over to sin with greediness. My next work must be for those that have some purposes to turn, and are about the work, to direct them for a thorough and a true conversion, that they miscarry not in the birth.
The book itself, in good Puritan fashion begins with the text of the
original sermon the book has grown out of, Ezekiel
33:11 Say
unto them. As I live, saith the Lord God, I have no pleasure in the
death of the wicked; but that the wicked turn from his way and live:
turn ye, turn ye from your evil ways; for why will ye die, O house of
Israel?
He briefly expounds
the text by saying that it is surprising to see what the Bible says
about how few will be saved and how many will go to hell. By nature
we think that the one who does evil should be the one to pay so when
we hear that so many will go to hell we must ask why. Of course, the
devil is involved but then whose fault is it beyond that, God's or
man's? That, he says, is the text's subject. He notes that God clears
himself by saying that he is not to blame but wants them to repent.
He then exhorts the wicked to return to him. He not only commands
this but seeks to persuade them to it. He is willing to reason with
them. Why will they die ? He wants them to turn and live. He wants to
convince them that it is not God's fault if they are miserable and
convince them of their obvious wilfulness in rejecting all his
commands and arguments that it is their fault if they die.
Having 'opened' the
text he announces seven doctrines from the text, which he then works
through.
1. It is the unchangeable law of God, that wicked men
must turn or die. He quotes a string of supporting texts by way of
example then gives seven arguments for the reasonableness of this
doctrine. He says
You see then, though this be a rough and unwelcome doctrine, it is such as we must preach, and you must hear. It is easier to hear of hell than feel it. If your necessities did not require it, we would not gall your tender ears with truths that seem so harsh and grievous.
He clarifies what is meant by wicked and conversion and how we may know whether we are wicked or converted. He says
O sirs, conversion is another kind of work than most are aware of. It is not a small matter to bring an earthly mind to heaven, and to show man the amiable excellences of God, till he be taken up in such love to him that can never be quenched; to break the heart for sin, and make him fly for refuge to Christ, and thankfully embrace him as the life of his soul, etc.
2. It is the promise of God, that the wicked shall live,
if they will but turn; unfeignedly and thoroughly turn. He says
It is life, not death, that is the first part of our message to you; our commission is to offer salvation, certain salvation; a speedy, glorious, everlasting salvation, to every one of you
Again he quotes a whole series of Scriptures to support
his commission.
3. God taketh pleasure in men's conversion and
salvation, but not in their death or damnation. He had rather they
would turn and live, than go on and die.
Here he pleads the gracious nature of God, his frequents
commands to turn, his commission to his ministers, his providence ,
the sufferings of his Son.
4. The Lord hath confirmed it to us by his oath, That he
hath no pleasure in the death of the wicked, but that he turn and
live; that he may leave man no pretence to doubt of it. He goes on to
ask ' Who is it then that takes pleasure in men's sin and death? It
is not God, not ministers nor any good men. No, it is the devil, the
wicked and a man's own flesh.
5. So earnest is God for the conversion of sinners, that
he doubleth his commands and exhortations with vehemency, "Turn
ye, Turn ye". He calls on all who love themselves, who are cold
and merely outward professors, who are void of the love of God to
consider what preparations mercy has made for their salvation, the
call they have had to turn and live. Here he mentions 10 things then
says
Lay all these together now, and see what should be the issue. The holy Scriptures call upon thee to turn; the ministers of Christ call upon thee to turn; the Spirit cries, Turn ; thy conscience cries, Turn; the godly, by persuasions and examples cry, Turn; the whole world, and all the creatures therein that are presented to thy consideration cry, Turn; the patient forbearance of God cries, Turn; all the mercies which thou receivest cry, Turn; the rod of God's chastisement cries Turn; thy reason and the frame of thy nature bespeaks thy turning; and so do all thy promises to God; and yet art thou not resolved to turn?
6. The Lord condescendeth to reason the case with
unconverted sinners, and to ask them, Why they will die? He says it
is a strange disputation with regard both to the question and the
disputants. He speaks firstly of man's determination to go to hell.
It is as if they say they will drink poison yet not die. He speaks
too of their unwillingness to use means and their lack of desire for
salvation. God argues with man because he is a reasonable creature
and he wants to leave him without excuse.
He shows how unreasonable sinners are and shows how
wrong are their apparent reasons. He deals with 12 specific
objections
1. If none shall be saved, but such sanctified ones as you talk of, heaven will be but empty. God help a great many."
Answer, "What! It seems you think that God does not know, or else that He is not to be believed. Measure not all by yourselves. God has thousands and millions of his sanctified ones." Etc.
2. "I am sure if such as I go to hell, we shall have store of company"
Answer. "And will that be any ease or comfort to you, or do you think you may not have company enough in heaven? Will you be without company, or will you not believe that God will execute his threatenings because there are so many that are guilty? All these are silly unreasonable conceits.”
Other objections dealt with are
3. "But all men are sinners; even the best of you all"
4. "I do not see that professors of religion are any better than other men."
5. "But I am no whoremonger, nor drunkard, nor oppressor; and therefore why should you call upon me to be converted?"
6. "But I mean nobody any harm, nor do any harm. Why then should God condemn me?"
7. "I think you would make men mad under pretence of converting them." Answer. "Can you be madder than you are already?" etc
Etc. He also explains why men are unreasonable and so
unwilling to turn
7. If after all this, men will not turn, it is not God's fault that they are condemned, but their own, even their own wilfulness. They die because they will; that is, because they will not turn.
He speaks of how unfit the wicked are to charge God with their damnation. It is not because God is unmerciful, but because they are cruel and merciless to themselves. He then answers the objection he had considered in the preface “We cannot convert ourselves, nor have we free-will”. He also speaks of subtlety of Satan, the deceitfulness of sin and the folly of sinners and how it is little wonder that the wicked hinder the conversion and salvation of others. Man is his own worst enemy.
Ted Donnelly has
noted how at the close of the book Baxter “appeals to his hearers
with such tender earnestness that we can almost see the tears upon
his cheeks”. Baxter says
My heart is troubled to think how I shall leave you, lest ... I should leave you as I found you, till you awake in hell ... I am as hearty a beggar with you this day, for the saving of your souls, as I would be for my own supply, if I were forced to come a begging to your doors. And therefore if you would hear me then, hear me now. If you would pity me then, be entreated now to pity yourselves ... O sirs, believe it, death and judgement, heaven and hell, are other matters when you come near them, than they seem to carnal eyes afar off. Then you will hear such a message as I bring you with more awakened, regardful hearts.
Finally he gives 10
directions as to what those seeking conversion should do. We
summarise
1. Labour to understand the necessity and nature of true conversion. He deals then with for what they must turn, from what they must turn, to what end they must turn and by what they must turn.
2. Be much in secret, serious consideration
3. Attend upon the Word of God
4. Pray to God earnestly and constantly
5. Give up all known and wilful sins
6. Change your company if necessary
7. Deliver yourself up to Jesus the physician of souls
8. Act speedily, without delay
9. Do it unreservedly, absolutely and universally
10. Do it resolvedly. Do not waver. He says
Now, while you are reading, or hearing this, resolve; before you sleep another night, resolve; before you stir from the place, resolve; before Satan have time to take you off, resolve. You never turn indeed till you do resolve, and that with a firm unchangeable resolution.
Conclusion
'If
you want to know the art of pleading' said Spurgeon 'read Baxter.'
This book is certainly a lesson in that art. At
the close of a paper on Baxter some years ago Maurice Roberts says
quotes Packer saying that "The content of Baxter's Gospel is not
in any way distinctive. It was the historic, Puritan, evangelical,
New Testament message of ruin, redemption and regeneration." He
then asks what made Baxter so successful. He suggests a number of
things to which we have added some points taken from Timothy
Beougher.
1. The seriousness with which he goes about his task.
2. The directness with which he addresses his hearers. He takes his
hearer by storm. He almost takes us by the throat in his earnestness.
3. The eagerness with which he seeks to be effective in his
presentation.
4. The reasonable way he presents his case. Baxter did not rant; he
did not make an assault on the will or on the emotions but on the
mind. He deals with man as a rational being.
5. The way he uses the ploughshare of exhortation to rip up his
hearers' conscience. Almost every word is a challenge to the
conscience of sinful man, to drive him from his refuge to Christ.
6. The thoroughness that he shows. He said it and then said it again.
He put it in different forms, different ways: arguing, reasoning,
persuading, convincing.
7. The clarity of his method. He follows the Puritan plan and begins
with a text, drawing out the doctrines then proving them, explaining
and expounding them. Then there is relentless application to the
conscience. In light of what God says, you must do this and this, if
you do you will be blessed in such and such ways; if you refuse then
you will inherit such and such a curse.
8. The focus on primary truths. He does not get side-tracked but
deals with the great themes: heaven and hell, God and Christ, faith
and repentance, Christ's cross, the need to come at once.
9. His deep pastoral compassion and concern. He cared profoundly for
the lost state of man. He had a burning heart of love to Christless
sinners and his motive is to move men to God.
10. His determination to answer every conceivable objection anyone
might at any time raise against the truth. He strips the sinner of
his armour and leaves him naked before God's Judgement Throne.
11. His unmasking of sin and laying bare of the heart. Man is shown
to be a sinner; sin to be very sinful.
12. His presentation of God in Christ as supremely delightful,
desirable and to be attained to, no matter what the cost or
difficulty, the sacrifice or the apparent loss in this life.
13. The urgency with which he spoke. He demands a response. There is
no better time than now.
14. His constant
looking to the Lord to do the work, not to his own efforts.
Paper given at the Evangelical Library
