We know the name Richard Baxter, the Puritan pastor and author, but we are much less familiar with the spiritual writings of his wife, Margaret Baxter. Yet, when we uncover the rich buried treasure of her soul care and spiritual direction ministry, we have to wonder why in the world the world has not told her amazing stories sooner.
Margaret Charlton Baxter’s (1631-1681) father, Francis, was a leading justice of the peace and a wealthy man. Growing up as part of England’s aristocracy, “Margaret was a frivolous, worldly minded teenager” when she arrived in Kidderminister to live with her godly widowed mother and to benefit from Richard Baxter’s ministry.[i] A sermon series on conversion which Baxter preached in 1657 led her to a total commitment to Christ-centered worship and service. Richard, who was twenty years older than Margaret, was often in the home she shared with her mother and provided Margaret with ongoing spiritual direction.
Baxter omitted from his memoir of Margaret “the occasion and inducements of our marriage,” so we only know that they wed after her mother passed away on September 10, 1662.[ii] There followed nineteen years of happy life together, till Margaret’s death.
Comfort in My Suffering: The Scourge of Scrupulosity and Melancholy
According to Richard, Margaret was obsessive about her physical and spiritual health, spending much of her adult life in fear of mental collapse, and starving herself for years for fear that overeating would precipitate cancer. While today we might “diagnose” her with various psychological maladies such as “anxiety disorder,” “eating disorder,” and/or “obsessive compulsive disorder,” Richard used the historically current category of “scrupulosity.” She was overly conscientious about her spiritual state.
As he puts it, “Her understanding was higher and clearer than other people’s, but, like the treble strings of a lute, strained up to the highest, sweet, but in continual danger.”[iii] She “proved her sincerity by her costliest obedience. It cost her . . . somewhat of her trouble of body and mind; for her knife was too keen and cut the sheath. Her desires were more earnestly set on doing good than her tender mind and head could well bear.”[iv]
Baxter also uses the common term of the day, “melancholy” to further describe her emotional struggles, and to depict her victory over them. “When we were married, her sadness and melancholy vanished: counsel did something to it, and contentment something; and being taken up with our household affairs did somewhat. And we lived in inviolated love and mutual complacency sensible of the benefit of mutual help.”[v] His prescription for overcoming “depression” is fascinating, especially given the trend today toward either/or thinking and one-size-fits-all therapy. Yes, counseling was part of her “treatment plan,” but so was the spiritual discipline of learning contentment, the ministry practice of serving God and others in day-to-day life, and the benefit of a marriage of mutual love and affection.
Margaret adds her own assessment of God’s healing powers. Speaking of her physical recovery from a serious illness and her commensurate spiritual peace, she explains, “And now I desire to acknowledge his mercy in delivering me from this death-threatening disease, and that in answer to prayers I am here now in competent health to speak of the goodness of the Lord.”[vi] She then provides her biblical sufferology that defines how God in His goodness uses sickness. “I desire to acknowledge it a mercy that God should afflict me; and though I cannot with the Psalmist say, but now I keep thy statutes; I can say, Before I was afflicted I went astray. And how many great sins God has prevented by this affliction, I cannot tell; but I am sure that God has dealt very graciously with me; and I have had many comforts in my sufferings, which God has not given to many of his beloved ones.”[vii] Rather than grow bitter at God for her ongoing physical and emotional battles, she blesses God for using them to prune her so she could blossom for His glory.
But “sanctification today” does not alone summarize Margaret’s sufferology. She also includes in her healing narrative her future heavenly hope. “If I belong to God, though I suffer while I am in the body, they will be but light afflictions and but for a moment; but the everlasting Kingdom will be my inheritance. And when this life is ended, I shall reign with Christ; I shall be freed from sin and suffering and for ever rejoice with saints and angels.”[viii] In this Margaret follows the grand church history tradition of remembering the future.
Yes, of course salvation has daily implications now. But this is not all there is. God finalizes the results of our salvation in a future day, in the future heaven. That hope allows us to face life realistically now, as Margaret does. “However it fareth with his children in this house (or howling wilderness), the time will come, and is at hand, when all the children shall be separate from rebels, and be called home to dwell with their Father, their Head and Husband; and the elect shall be gathered into one. Then farewell sorrow, farewell hard heart! Farewell tears and sad repentance!”[ix] Some today tell us that highlighting salvation as heaven later is irrelevant to life today. Not only is that historically naïve, it is theologically and practically ignorant. As the Apostle Peter says after discussing our future rewards and judgments, “what kind of people ought you to be?”
[i]Packer, A Grief Sanctified, p. 21.
[ii]Ibid., 22.
[iii]Ibid., 47.
[iv]Ibid.
[v]Ibid., 101.
[vi]Ibid., 67.
[vii]Ibid.
[viii]Ibid., 70.
[ix]Ibid., 76.
