Baxter #3 - Humility Through Introspection

A criticism frequently levelled at the Puritans is that a tendency towards introspection led to misapplication of perfectly good theological principles. Perhaps they were the Gen X of the 17th Century. I could imagine John Owen or Richard Sibbes gently weeping into their small beer as they contemplated the profundity of the latest offerings by The Pixies or Mudhoney on their Ye Olde Walkmans. Then again, maybe I can't...

Yet, to be absolutely fair, the aim of Puritan theology was never navel gazing, but an honest examination of their souls in order to discover how they might serve God with more openness and honesty than was usually the case. Such indeed was the aim of Baxter in Chapter 3 of The Reformed Pastor.

At first I wondered as to whether some of this material would have been better united with Chapter 1. Certainly, much similar ground is covered. Yet here Baxter goes deeper than just common fault-finding. His aim is to uncover the sources of ecclesiastical rot, which must be located in the sinful soul.

The first problem to be dealt with is Pride. Because of Pride ministers fail to take care of those of their flock in most need of God's love, reserving their services for a Better Class Of Sinner. Pride is also responsible for a tender conscience, giving ministers an over-sensitivity that makes it difficult for them to accept (or others to give) fair criticism. Once again, I believe that Baxter and Chrysostom are approaching the same problem from different angles. While Chrysostom believes that evidence of vanity should exclude the unworthy from the priesthood, Baxter believes that all ministers should examine their motives and eliminate the vanity they find as much as possible. Baxter is positive that, with help from the Holy Spirit, improvement can be achieved. Chrysostom appears to hold character as set in stone. Although, as Dr. Phil says, past behaviour is a good predictor of future behaviour.

The second sin in Baxter's sights is Sloth (or, as he puts it, neglect of pastoral duties). Baxter has no time for those who, having accepted the Lord's challenge to put their shoulder to the wheel, find the work tiresome or not to their taste. How appropriate is this message in the modern age, when distractions assault even the most faithful Gospel worker! Baxter urges all ministers to devote themselves not only to serious study but also to the improvement of their preaching. He desires all to be earnest in their proclamation so that many might be moved to repentance. I think that earnestness is a preaching trait not seen as much as it should.

Also up for criticism is the factionalism of church politics. Baxter acknowledges that alliances and disagreements will be a natural part of any institution. However, he has strong words for those devotion to Sect over Saviour leads to unnecessary division, upsetting the Christian desire for peace. I am aware that Anglicans in Sydney have a reputation for loving a theological scrap, but in my association with many ministers I have rarely found this to be the case. Most would prefer cooperation to be the order of the day, but when faced with serious gospel challenges will not allow the message of Jesus to be compromised. As one of my revered teachers puts it, at least in Sydney matters are out in the open and discussed freely instead of being concentrated in shadowy cliques that include only the few.

Lastly, it is gratifying to see (in answer to some of my concerns of last week) that Baxter does not eliminate the issue of church discipline altogether, but instead gives it some attention in this chapter. On the positive side, he thinks that it is not given sufficient importance by pastors, going so far as to say that a minister who neglects discipline in his parish is just as bad as one who neglects poor preaching. On the negative, Baxter does not go into sufficient detail as to what a church with a healthy discipline system should look like. Perhaps his introspection up to this point makes it difficult for him to deal in tangibles.

I think it would be impossible for any minister to read this chapter of Baxter's work and not have their conscience stung in at least one tender place. These are the words of an experienced pastor who has seen it all before and had his heart broken as a result. While Baxter's list of sins is not comprehensive (representing only the major failings of his own time) there is much to be gained by a few moments quiet reflection of Baxter's still salient points.