Book Summary
The Reformed Pastor, first published in 1656 by Puritan minister Richard Baxter, is a foundational work in pastoral theology that calls pastors to embrace their responsibilities with diligence, humility, and deep spiritual commitment. Written as both a critique of pastoral negligence and a practical guide for effective ministry, the book remains a timeless exhortation for those in pastoral roles.
Key Themes
- Personal Holiness and Self-Examination
Baxter begins by emphasizing that pastors must first attend to their own spiritual health. He urges them to engage in self-examination, ensuring they are spiritually mature and grounded in personal holiness, prayer, and Scripture study. This foundation is critical, as pastors cannot effectively lead others without first being examples of godliness. He warns against pitfalls like pride, laziness, and worldly distractions that threaten a pastor’s integrity and effectiveness. - Pastoral Oversight and Personal Engagement
A central idea in the book is the pastor’s duty to provide proactive, personal care for their congregation. Baxter advocates for regular visitation and counseling, stressing that pastors should know each member of their flock intimately—their spiritual needs, struggles, and progress. This personal approach enhances preaching and teaching by making them more relevant and impactful. - Catechesis and Teaching the Faith
Baxter places great importance on systematic instruction, or catechesis, in the core doctrines of Christianity. He believes pastors must prioritize teaching the fundamentals of the faith, not only through public sermons but also via private instruction and family visits. This ensures that every congregant, especially the youth, builds a strong biblical foundation for spiritual growth. - Discipline and Correction
The book addresses the pastor’s role in confronting sin and error within the church. Baxter encourages loving, wise, and graceful discipline aimed at restoration and spiritual maturity. He offers practical advice on how to handle such situations effectively, balancing firmness with compassion. - The Eternal Significance of Pastoral Work
Throughout, Baxter underscores the gravity of the pastoral calling, reminding ministers that they are entrusted with the care of souls destined for eternity. This sobering perspective is intended to inspire faithfulness and perseverance, reinforcing that their labor has eternal consequences.
Baxter’s Approach
Baxter draws from his own experiences as a pastor, weaving biblical references and practical examples throughout the text. His tone is both challenging and encouraging, urging pastors to rise above mediocrity and embrace their role with seriousness and dedication. The book serves as both a wake-up call to those neglecting their duties and a roadmap for those seeking to fulfill them faithfully.
Conclusion
In essence, The Reformed Pastor is a passionate plea for pastoral excellence. Baxter calls pastors to be spiritually mature, deeply involved in their congregants’ lives, and committed to teaching and guiding their flock with wisdom and love.
The Reformed Pastor by Richard Baxter
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Dedication
To my brothers and dearly beloved brothers, the faithful ministers of Christ, in Britain and Ireland, may grace and peace in Jesus Christ increase for you.
Dear Fellow Ministers,
The topic of this treatise is so closely related to you and the churches you are responsible for that it encourages me to address you, despite the flaws in how it's presented and my awareness of my own unworthiness to advise you.
Before I get to my main point, I want to explain why I wrote this work and why I spoke so openly, which might upset some people. When God made the ministers in Worcestershire and nearby areas realize their duty to teach and privately instruct everyone in their parishes who wouldn't stubbornly refuse their help, they agreed to commit to this work. They decided it was important to humble themselves before God for neglecting such an important duty for so long. So, they planned to meet in Worcester on December 4, 1655, to pray for forgiveness for their neglect and for God's help and success in the work they had taken on. I was asked to preach at this meeting. To fulfill their request, I prepared the following discourse. Although it turned out longer than could be delivered in one or two sermons, I planned to start it then and share the most relevant parts, saving the rest for another time. However, before the meeting, my usual pain and weakness worsened, preventing me from attending. To make up for missing it, I agreed to the request of several brethren to publish what I had prepared so they could read what they couldn't hear. If someone argues that I shouldn't have spoken so directly and harshly about the sins of the ministry, or that I shouldn't have made it public, or at least should have done it in another language so the common people wouldn't hear, especially when Quakers and Papists are trying to discredit the ministry and people are too willing to listen to them—I admit I considered this objection seriously. But I didn't change my decision for several reasons:
1. We agreed on a serious time of humility, and that's what this was prepared for. How can we be humbled without openly admitting our sin?
2. The confession mainly concerned our own sins, and who can be upset with us for admitting our own sins and taking the blame and shame upon ourselves, which our consciences told us we should do?
3. Since I had to prepare it in English, I didn't have extra time to translate it into Latin.
4. When the sin is obvious to everyone, it's pointless to try to hide it; such attempts will only make our shame worse.
5. A sincere confession is necessary for complete forgiveness; and when the sin is public, the confession should be public too.
If the ministers of England had only sinned in Latin, I would have tried to warn them in Latin, or else said nothing. But if they sin in English, they must hear about it in English. Unforgiven sin will never let us rest or succeed, no matter how much we try to hide it: our sin will surely find us out, even if we don't find it ourselves. The purpose of confession is to make our sin known and willingly take the shame upon ourselves; and if "he that confesseth and forsaketh his sins shall have mercy" (Prov. 28:13), it's no surprise that "he that covereth them shall not prosper." If we are so protective of ourselves and unwilling to confess, God will be less protective of us, and he will write our confessions for us. He will either force our consciences to confess, or his judgments will announce our sins to the world.
6. Too many people who have taken on the work of ministry stubbornly continue in self-interest, laziness, pride, and other sins, making it necessary for us to warn them. If we saw that they would change without being corrected, we would happily avoid pointing out their faults. But when even corrections don't work, and they get more upset about being corrected than about the sin itself, and would rather we stop correcting them than they stop sinning, I think it's time to make the remedy stronger. What else can we do? Giving up on our fellow believers as hopeless would be cruel, as long as there are still ways to help them.
We shouldn't hate them, but clearly correct them, and not allow them to continue in sin. Tolerating the faults of the ministry is like helping to destroy the Church; because what faster way is there to corrupt and ruin the people than by corrupting their leaders? And how can we better support a reformation than by trying to reform the leaders of the Church? Personally, I treat others as I would want to be treated; and it's for the Church's safety and out of love for my fellow believers that I dare to correct them—not to make them look bad, but to fix the problems that could make them look bad—so that no enemy can use this against us. Especially because our sincere efforts are so crucial to the Church's well-being and saving people's souls, that it wouldn't be loving to either if we were careless ourselves or ignored carelessness in others. If thousands of you were on a sinking ship, and those who should be pumping out the water and fixing the leaks were playing around or sleeping, or even just taking it easy, putting you all at risk, wouldn't you wake them up and urge them to work as if their lives depended on it? And if you were a bit harsh with the lazy ones, would you think someone was sensible if they got upset with you and accused you of being proud, arrogant, or rude for speaking so directly to your fellow workers, or if they said you were hurting their reputation? Wouldn't you say, "The work must be done, or we're all doomed. Is the ship about to sink, and you're worried about reputation? Or would you rather risk yourself and us than hear about your laziness?" This is our situation, brothers. God's work must be done! Souls must not be lost while you focus on your worldly business or pleasure, take it easy, or argue with your fellow believers! Nor should we stay silent while you rush people to destruction and put the Church in greater danger and confusion, just to avoid seeming rude or upsetting your sensitive souls! If you were as upset with your sins as you are with our corrections, you wouldn't hear from us anymore, and we would all agree! But neither God nor good people will leave you alone in such sins. Yet if you had chosen a different job and only sinned by yourself, and would perish alone, we wouldn't have as much reason to bother you as we do now: but if you take on the role of ministry, which is essential for all of us, so that by ignoring your sin, we risk losing the Church, don't blame us if we speak to you more openly than you'd like. If your own body were sick and you ignored the cure, or if your own house were on fire and you were singing or arguing in the streets, I might be able to tolerate it and leave you alone (though, in kindness, I shouldn't easily do that), but if you take on the role of being the doctor for a hospital or a whole town infected with the plague, or if you take on the job of putting out all the fires in the town, there's no tolerating your carelessness, no matter how much it might upset you. Take it how you will, you must be told about it; and if that doesn't work, you must be told even more clearly; and if that doesn't work, if you are rejected as well as corrected, you have only yourself to blame. I say all this only to those who are guilty.
So, I've explained the reasons that made me publish, in plain English, the sins of the ministry as I have in the following treatise. I believe that the more repentant and humble people are, and the more they want true reform in the Church, the more they will agree with such honest confessions and criticisms. However, I realize it's impossible not to offend those who are both guilty and unrepentant; the only way to avoid this is either by staying silent or by them being patient. We can't be silent because of God's commands, and they won't be patient because of their guilt and lack of repentance. But those who speak plainly will be appreciated in the end, and soon you'll admit they were your best friends. But my main task is still ahead. I must now boldly remind you, brothers, about some necessary duties I've discussed in the following discourse. If any of you accuse me of arrogance or immodesty for this, as if I'm accusing you of negligence or thinking I'm qualified to advise you, I ask you to kindly understand my boldness. I assure you that I'm not following my own desires here; it displeases me as much as it might some of you. I would prefer the comfort and peace of silence if it were in line with my duty and the Church's well-being. But it's the urgent need for the salvation of souls and the prosperity of the Church that drives me to this boldness and immodesty, if that's what it must be called. For who can stay silent when it's about the honor of God, the well-being of His Church, and the eternal happiness of so many souls?
The first and main point I want to present to you is this: Is it not the clear duty of most ministers in these three nations to immediately start the work of catechizing and individually instructing everyone under their care who is willing to participate? I don't need to prove it here, as I've done so in the following discussion. Do you think that holy wisdom would disagree? Would zeal for God, joy in serving Him, or love for people's souls disagree?
1. It's clear to us that people need to be taught the basics of religion and the most important things necessary for salvation.
2. I hope we all agree that they should be taught in the most helpful and beneficial way.
3. It's undeniable that talking with someone one-on-one, examining their situation, and giving them guidance has many great benefits for their well-being.
4. Personal instruction is recommended to us by the Bible, and by the practice of Christ's followers, and is approved by godly people throughout all ages, as far as I can tell, without any disagreement.
5. There's no doubt that we should carry out this important duty for all the people, or as many as we can, because our love and care for their souls should reach everyone. If there are five hundred or a thousand ignorant people in your parish or congregation, it's not enough to occasionally speak to just a few of them and leave the rest in their ignorance if you can help them.
6. It's just as certain that such an important task like this should take up a significant part of our time. Lastly, it's equally certain that all duties should be done in an orderly way, as much as possible, and therefore should have their set times. If we agree to practice according to these widely accepted truths, we don't need to argue over any uncertain details.
I am now, on behalf of Christ, and for the sake of his Church and the eternal souls of people, urging all faithful ministers of Christ to immediately and effectively start this work. Join together to perform it unanimously, so it can more easily gain the cooperation of your people. I must admit, from some experience, that this is the work that, through God's grace working through means, must truly reform; it must eliminate our widespread ignorance, soften the stubborn hearts of sinners, address their empty objections, and remove their prejudices. It must reconcile their hearts to faithful ministers, support the success of our public preaching, and make true godliness more common than it has been. I realize that we never took the best approach to dismantle the kingdom of darkness until now. I am surprised at myself for being kept away from such a clear and excellent duty for so long. But I suppose my situation was like others'. I was convinced of it for a long time, but my perception of the difficulties was too great, and my perception of the duty too small, so I was delayed in performing it. I imagined people would mock it, and only a few, who needed it least, would accept it. I thought my strength would never handle it, given my already heavy burdens; and thus, I delayed it for a long time, which I ask the Lord of mercy to forgive. However, upon trying, I find the difficulties are almost nothing (except due to my extraordinary physical weakness) compared to what I imagined; and I find the benefits and comforts of the work to be such that I wouldn't wish I had avoided it for all the riches in the world. We spend Monday and Tuesday, from morning until almost night, on the work, visiting about fifteen or sixteen families a week, so we can cover the parish, which has over eight hundred families, in a year. I cannot say yet that one family has refused to come to me, and only a few people have excused themselves and avoided it. I find more outward signs of success with most who do come than from all my public preaching to them. If you say it is not so in most places, I answer, I hope the blame for this does not lie much with us. If, however, some refuse your help, that does not excuse you from offering it to those who would accept it. If you ask me what method I use for order and speed, I may mention here that, at the delivery of the Catechisms, I take a list of all the people of understanding in the parish, and the clerk goes a week before to every family to tell them what day to come and at what hour (one family at eight o'clock, the next at nine, and the next at ten, etc.). I am forced by the number to deal with a whole family at once, but usually, I do not allow anyone from another family to be present. Brethren, do I now invite you to this work without God's authority, without the agreement of all history, without the agreement of the Reformed Divines, or without the conviction of your own consciences? See what the Westminster Assembly says in the Directory about visiting the sick: "It is the duty of the minister not only to teach the people committed to his charge in public, but privately, and particularly to admonish, exhort, reprove, and comfort them upon all seasonable occasions, so far as his time, strength, and personal safety will permit. He is to admonish them in time of health to prepare for death. And for that purpose, they are often to confer with their minister about the estate of their souls," etc. Read this over again and think about it. Listen to God if you want peace with God. Listen to your conscience if you want peace of conscience. I am determined to speak plainly with you, even if it displeases you. It is unlikely that there is a heart sincerely devoted to God in someone who, after warnings and encouragements, will not commit to such a clear and important duty. I cannot imagine that someone with even a spark of saving grace, who has that love for God and delight in doing his will, which is in all the sanctified, could possibly oppose or refuse such work as this, except under a temptation like Peter's when he denied Christ, or when he discouraged him from suffering and heard a half excommunication, "Get thee behind me, Satan; thou art an offense unto me: for thou savourest not the things that be of God, but those that be of men" (Matt. 16:23). You have put your hand to the plow; you are doubly devoted to him, as Christians and as pastors; and dare you, after this, draw back and refuse his work? You see the work of reformation at a standstill, and you are bound by many obligations to promote it: and dare you now neglect the means by which it must be done? Will you show your faces in a Christian congregation, as ministers of the gospel, and there pray for a reformation, and for the conversion and salvation of your hearers, and for the prosperity of the Church; and when you have done, refuse to use the means by which all this must be achieved? I know worldly wisdom will never lack words and reasons to oppose the truth and duty it dislikes. It is easier now to argue against duty than to perform it: but wait for the end before you make your final judgment. Can you make yourselves believe that you will have a comfortable review of these neglects, or make a comfortable account of them to God? I dare predict, from the knowledge of the nature of grace, that all the godly ministers in England will make a conscience of this duty and address themselves to it, except those who, by some extraordinary accident, are disabled, or who are under such temptations as mentioned. I do not hopelessly persuade you to it, but take it for granted that it will be done. And if any lazy, jealous, or malicious hypocrites argue against it or hold off, the rest will not do so; but they will take the opportunity and not resist the warnings of the Lord. And God will expose the hypocrites before long and make them know, to their sorrow, what it was to play games with him. Woe to them when they must account for the blood of souls! The reasons that satisfied them here against duty will not then satisfy them against duty; but will be shown to have been the effects of their foolishness and to have come from their corrupted wills and worldly interests. Nor will their consciences accept those reasons at a dying hour, which now they seem to accept. Then they shall feel to their sorrow that there is not that comfort to be had for a departing soul, in the review of such neglected duty, as there is for those who have wholly devoted themselves to the service of the Lord. I am sure my arguments for this duty will appear strongest at the last when they shall be viewed at the hour of death, at the day of judgment, and especially in the light of eternity.
And now, brothers, I sincerely ask you, in God's name and for the sake of your people's souls, not to rush through this work, but to do it energetically and with all your strength; make it your main and serious task. It requires a lot of wisdom to handle it well. So, study beforehand how to do it, just like you prepare for your sermons. I remember how eager I was with some members of the last parliament to establish catechists in our gatherings; but honestly, I'm not upset that it didn't happen, except maybe for a few larger congregations. Because I see that the success of the work, under God, depends on wisely and effectively managing it, by examining people's hearts and bringing the truth to their consciences. Even the most capable minister is challenged by this, and few with lesser skills would be able to do it well. I worry most that many ministers, who preach well, might not be fully prepared for this task, especially when dealing with old, ignorant, indifferent sinners. And truly, if the ministers are not respected by the people, they will likely disregard them and argue with them, rather than humbly learn and submit to them; how much more would they do so with less experienced men? Since the responsibility is on us, and we must do it, or it won't get done, let's get to work with all our strength. When you speak to your people, do it with the greatest wisdom and seriousness, and be as passionate with them as if it were a matter of life or death; pursue it as diligently as you do your public sermons. I honestly say, it is the most rewarding work for me, except for public preaching (because there I speak to more people, though with less impact on each person), that I have ever done. And I believe you will find it rewarding too, if you only do it faithfully.
My second request to the ministers in these kingdoms is that they finally, without any more delay, come together to practice the parts of Church discipline that are clearly necessary and part of their work. It's unfortunate that good people have settled for so long in constantly neglecting such an important duty. The common excuse is, "Our people are not ready for it; they will not accept it." But isn't it more likely that you don't want to deal with the trouble and dislike it will bring? If you actually declare our churches unable to follow Christ's order and government, aren't you just giving up to those who leave us and encouraging people to find better communities where that discipline exists? Although preaching and sacraments can be postponed in some cases until a better time, and so can discipline, it's difficult to justify constant neglect for so many years, as we have done, unless it was completely impossible to do the work. If it were impossible because of our unfit materials, it would clearly call for us to change our structure so that it becomes possible. I have spoken clearly about this later, which I hope you will seriously consider. I now only ask you, if you want to give a good account to the chief Shepherd and not be found unfaithful in God's house, that you do not willfully or carelessly delay it, as if it were unnecessary; nor avoid it because of the trouble it brings to the flesh; for while that is a sad sign of hypocrisy, the most demanding duties are usually the most rewarding; and you can be sure that Christ will cover the cost.
My last request is that all the faithful ministers of Christ would, without any more delay, come together and work together to help each other in the work of the Lord and to maintain unity and harmony in His churches. And that they would not neglect their meetings with each other for these purposes, nor waste them, but use them to build each other up and effectively carry on the work. Read that excellent letter from Edmund Grindal, Archbishop of Canterbury, to Queen Elizabeth about ministerial meetings and exercises. You will find it in Fuller's History of the Church of England.
Brothers and sisters, I ask for your forgiveness for any weaknesses in this message. I truly hope for the success of your work, and I will pray every day that God encourages you to follow the duties I have suggested here. I also pray that He protects and helps you succeed, despite all the cunning and anger that are trying to stop you.
April 15, 1656
Your unworthy fellow servant
- Richard Baxter
Chapter #1: Introduction
Be careful about yourselves and all the people you are responsible for, because the Holy Spirit has made you leaders to take care of God's church, which He bought with His own blood (Acts 20:28).
Some people think that Paul's advice to these elders shows he was their leader. But we, who are here to speak to you from the Lord today, hope we can do the same without anyone thinking that means we are in charge. Even though we teach our people as leaders appointed by the Lord, we can also teach each other as fellow leaders and believers. If the people we guide are supposed to teach, warn, and encourage each other every day (Heb. 3:13), then surely teachers can do the same for one another without having more power or status. We have the same sins to overcome and the same virtues to strengthen as our people do. We have bigger tasks and challenges than they do, so we need to be warned and motivated, and sometimes even taught, just like them. I believe we should meet more often for this purpose if we had no other responsibilities. We should be as honest and direct with each other as the most serious among us are with our congregations. Otherwise, if only they receive strong warnings and corrections, only they might remain strong and active in their faith. I don't need any other proof of Paul's opinion than this powerful and heartfelt advice to the Ephesian elders. It's a short sermon, but not easy to master! If the bishops and teachers of the Church had truly learned this brief advice, even if it meant neglecting many books that took up their time and brought them more praise in the world, how much better it would have been for the Church and for themselves!
In discussing this text further, I plan to follow this outline:
• First, to consider what it means to pay attention to ourselves.
• Secondly, to explain why we must pay attention to ourselves.
• Thirdly, to explore what it means to pay attention to all the flock.
• Fourthly, to describe how we must pay attention to all the flock.
• Fifthly, to give some reasons why we should pay attention to all the flock.
• Lastly, to apply the whole discussion.