Centered on the Word: Literature, Scripture, and the Tudor-Stuart Middle Way (review)
the unity of the church” (227). In Lim’s section on unity, there are several nice remarks about the way in which Baxter’s espousal of a unified church was in many ways more welcome in the Interregnum than in the anti-Puritan backlash of the Restoration. The section on liberty works through Baxter’s articulation of antiLaudian ideas, and the anti-Popery that in Baxter’s vision betokened the greatest freedom for Christian believers. The organization into three sections works very well, and Lim constantly refers back to previous ideas, in order to consider Baxter’s thought as a system. Lim is extremely sensitive to the microcurrents of national and church history in the period and offers a rewarding and fascinating vision of Baxter’s influences. Lim rightfully comments at one point that Baxter’s sources have been underexplored, and his book goes a long way to rectify that problem, offering striking links between Baxter and Luther, Grotius, Calvin, Bucer, Beza, Zanchius, and Ursinus. Since Lim combines respect and admiration for Baxter with critical acumen, some of the nicest sections of the book show Baxter sparring with powerful opponents like John Owen or William Bagshaw. There are several exquisite and keenly felt articulations of Baxter’s motivations as well. For example, one section speaks of the way in which Baxter’s writings on conversion balanced the need for a sound conversion with a concern that believers not experience despondency from fear of spiritual inadequacy. Within Lim’s focus on ecclesiology, there is room to consider Baxter’s rhetoric, and he links Baxter’s plain style to a desire for widespread Christian instruction. One gets a sense not only of Baxter’s vision of church governance but the myriad ways in which he personally instructed and guided people within his congregation and community. A few typographical errors mar an otherwise well-researched and clearly written work. It might have been helpful to see a glossary of major theological and political terminology at the back of the book to help navigate through Baxter’s thought. At the moment, the book is pitched to Baxter scholars and historians of seventeenth-century theology and history. With a glossary, it might have found a slightly wider audience. However, this is a rewarding and insightful book that manages to situate Baxter in a vivid and convincing way. CARRIE A. HINTZ Queens College, City University of New York