Wings of the Wind

I have previously published the first seven of these “directs” in individual posts. Because I think these are very good, and because of a discovery about Richard Baxter, I am now posting all 10 with 8,9, and 10 included. My reason for not posting the final three individually is noted near the end of this piece. -cr

Directions for profitable Reading the Holy Scriptures.

SEEING the diversity of men’s tempers and understandings is so exceedingly great, that it is impossible that any thing should be pleasing and suitable to some, which shall not be disliked and quarrelled with by others; and seeing in the Scriptures there are many things hard to be understood, which the unlearned and unstable wrest to their own destruction (a). And the word is to some the savour of death unto death (b). You have therefore need to be careful in reading it. And as Christ saith, “Take heed how you hear;(c)” so I say, Take heed how you read.

(a) Pet. 3:16. (b) Mark 4:24. 2 Cor. 2:16. (c) Luke 8:18.

Direct. 1

Bring not an evil heart of unbelief. Open the Bible with holy reverence as the book of God, indited by the Holy Ghost. Remember that the doctrine of the New Testament was revealed by the Son of God, who was purposely sent from heaven to be the light of the world, and to make known to men the will of God, and the matters of their salvation. Bethink you well, if God should but send a book or letter to you by an angel, how reverently you would receive it? How carefully you would peruse it; and regard it above all the books in the world? And how much rather should you do so, by that book which is indited by the Holy Ghost, and recordeth the doctrine of Christ himself, whose authority is greater than all the angels? Read it not therefore as a common book, with a common and unreverent heart; but in the dread and love of God the author.

Direct. 2

Remember that it is the very law of God which you must live by, and be judged by at last. And therefore read with a full resolution to obey whatever it commandeth, though flesh, and men, and devils contradict it. Let there be no secret exceptions in your heart, to baulk any of its precepts, and shift off that part of obedience, which the flesh accounteth difficult or dear.
(Direct 1 and 3 give balance to this seemingly legalistic Direct)

Direct. 3

Remember that it is the will and testament of your Lord, and the covenant of most full and gracious promises; which all your comforts, and all your hopes of pardon and everlasting life are built upon. Read it therefore with love and great delight. Value it a thousand fold more than you would do the letters of your dearest friend, or the deeds by which you hold your lands; or any thing else of low concernment. If the law was sweeter to David than honey, and better than thousands of gold and silver, and was his delight and meditation all the day, O what should the sweet and precious Gospel be to us!

Direct. 4

Remember that it is a doctrine of unseen things, and of the greatest mysteries; and therefore come not to it with arrogance as a judge, but with humility as a learner or disciple: and if any thing seem difficult or improbable to you, suspect your own unfurnished understanding, and not the sacred Word of God. If a learner in any art or science, will suspect his teacher and his books, whenever he is stalled, or meeteth with that which seemeth unlikely to him, his pride would keep possession for his ignorance, and his folly were like to be uncurable.

Direct. 5

‘Remember that it is a universal law and doctrine, written for the most ignorant as well as for the curious; and therefore must be suited in plainness to the capacity of the simple, and yet have matter to exercise the most subtle wits; and that God would have the style, to savour more of the innocent weakness of the instruments, than the matter.’ Therefore be not offended or troubled when the style doth seem less polite than you might think beseemed the Holy Ghost; nor at the plainness of some parts, or the mysteriousness of others : but adore the wisdom and tender condescension of God to his poor creatures.

Direct. 6

Bring not a carnal mind, which savoreth only fleshly things and is enslaved to those sins which the Scripture doth condemn.
For the carnal mind is enmity against God, and neither is, nor can be subject to His Law (Rom 8:7-8). And the things of God are not discerned by the mere natural man, for they are foolishness to him, and they must be spiritually discerned (2Co 2:14); and enmity is an ill expositor. It will be quarrelling with all and making faults in the Word which findeth so many faults in you. It will hate that Word which cometh to deprive you of your most sweet and dearly beloved sin. Or, if you have such a carnal mind and enmity, believe it not, any more than a partial and wicked enemy should be believed against God Himself, Who better understandeth what He hath written, than any of His foolish enemies.

(e) Rom. 8: 7, 8.
(f) 2 Cor. 2:14

Direct. 7

‘Compare one place of Scripture with another, and expound the darkest by the help of the plainest, and the fewer expressions by the more frequent and ordinary, and the more doubtful points by those which are most certain;’ and not on the contrary.

Direct. 8:

Presume not on the strength of your own understanding, but humbly pray to God for light; and before and after you read the Scripture, pray earnestly that the Spirit which did indite it, may expound it to you, and keep you from unbelief and error, and lead you into the truth. (g)’

Direct. 9:

‘Read some of the best annotations or expositors;’ who being better acquainted with the phrase of the Scripture than yourselves, may help to clear your understanding. When Philip asked the eunuch that read Isa. 53:7 “Understandest thou what thou readest? he said, How can I except some man should guide me (h)?” Make use of your guides, if you would not err.

(h) Acts 8:30, 31.

Direct. 10

‘When you are stalled by any difficulty which over-matcheth you, note it down, and propound it to your pastor, and crave his help, or (if the minister of the place be ignorant and unable) go to some one that God hath furnished for such work.’ And if after all, some things remain still dark and difficult, remember your imperfection, and wait on God for further light, and thankfully make use of all the rest of the Scripture which is plain. And do not think as the papists, that men must forbear reading it for fear of erring, any more than that men must forbear eating for fear of poison, or than subjects must be kept ignorant of the laws of the king, for fear of misunderstanding or abusing them. (END)

From A Body of Practical Divinity, or A Christian Directory, Vol. 3

*******

As I continue to learn more about the Puritans, just like mine some of their warts are beginning to become apparent. Some of these “warts” are serious and some are not. I have found these Ten Directions for profitable Reading the Holy Scriptures to be quite insightful and much of what Baxter wrote and did was productive. I continue to learn more about Mr. Baxter and I have found that, though many hold him in high regard, there is one important question that is brought up about him. From more than one source I have found that Baxter became disturbed by the antinomianism he saw amongst the soldiers in Cromwell’s army. Of course Baxter had every right to be deeply disturbed by the excessive antinomianism he saw but it led him to a position on Justification that is wrong. He knew the reformed views of Justification in his time, as far as I’m aware, but his views changed over time and he came up with something “original.” Baxter is primarily associated with starting and promoting the theological views that became known as neonomianism. Many who were solid on Reformed orthodoxy found Baxter’s new formulation upsetting. The more I read the more I don’t blame them. What I have discovered will keep me from posting anything else by Baxter unless the information I’ve gathered below is found to be incorrect. For a deeper dive, check out this article and video and go from there:

NOT BY FAITH ALONE: The Neonomianism of Richard Baxter (1615–91)

Was Richard Baxter a Heretic? ***Bow Tie Dialogue with Tom Hicks***

The information in the two links above identify serious theological problems with Baxter’s view of Justification. Still, I am keeping my promise of publishing the remaining three directions from Baxter. Because I’m finding that Baxter was in error on the important subject of Justification, the posts here with good instructions about reading the Bible will remain but he will not be quoted in the future.

Chris Reimers

***Research articles about Baxter’s Neonomianiam:

Refuting Arguments for Neonomianism

Neonomian Presbyterians vs Antinomian Congregationalists?

Guilty, Not Guilty
“Richard Baxter accused John Owen of antinomianism, and Owen returned the favor by warning about Baxter’s neonomianism.”

What is Neonomianism?

Richard Baxter: A Strange Theological Mix
“Happily, these erroneous doctrines do not surface much in Baxter’s devotional writings, which are geared mainly to encourage one’s sanctification rather than to teach theology.”

Neither Antinomian nor Neonomian

The Grace of the Law (Review of Ernest Kevan’s book by Jonathan D. Mattull)
 “It is a study of the seventeenth century debates around Antinomianism and Neonomianism in which he guides the reader through the main issues with honesty, letting the participants speak for themselves and demonstrating how our Puritan forefathers brought the teaching of the Bible to combat both errors.”

Baxter’s Soup and Wright’s Soap
Includes interesting thoughts on N.T. Wright’s theology

Richard Baxter on The Importance of Hard Work

Was Richard Baxter Orthodox on Justification?

“As to the question of whether Richard Baxter is orthodox on the doctrine of justification, I offer the words of an historic Particular Baptist, Benjamin Keach.  On Baxter’s doctrine of justification, Keach wrote:

‘We ought to keep clean from all errors, but especially such as are capital ones. I am afraid many good Christians are not sensible of the sad danger they are in. I cannot see but that the doctrine some men strive to promote, is but little better than Popery in new dress. Nay one of the worst branches of it too, shall any who pretend to be true preachers of the gospel, go about to mix their own works or their sincere obedience with Christ’s righteousness, nay, to put their obedience in the room and place of Christ’s obedience, as that in which they trust and desire to be found? Let me exhort you all to stand fast in that precious faith you have received; particularly about this great doctrine of justification, give yourselves to prayer, and to the due and careful study of God’s Word.’” (The Marrow of True Justification 17).