spring of the faction. I am sure he hath poisoned the world with his linsey-woolsey doctrine." Here his rage increased to an amaz ing degree. He called Baxter a conceited, stubborn, fanatical dog. Hang him," said he; "this one old fellow hath cast more reproach upon the constitution and discipline of our church, than will be wiped off this hundred years; but I'll handle him for it: for, by G, he deserves to be whipped through the city."

Vol. I. pp. 453-455.

That punishment, Jefferies is stated to have actually proposed to inflict upon this venerable man; but his brethren would not accede to it. Baxter was consequently only fined 500 marks, and condemned to lie in prison till he paid it, besides being bound to his good behaviour for seven years. A prison was, in those times, the safest asylum for such a man; and he there enjoyed an interval of quietness, during which he was not idle. Nor was he neglected or forgotten. He was visited by his friends, and even by some of the respectable clergy, who sympathized with his sufferings, and deplored the injustice and cruelty with which he had been treated. At the end of two years, when it was seen by the Court that he would neither pay the fine nor petition for his release, he was discharged on giving securities for his good behaviour; and in Feb. 1687, he removed to his house in Charter-house yard. Here he lived to witness that glorious Revolution to which England owes her freedom and her greatness. It is pleasing to reflect, that the closing scenes of his life were tranquil and cheering.

‹ He lived not only till the dawn of a brighter day, but after it had considerably advanced. The church, it is true, had not comprehended the Nonconformists, or relaxed the rigidity of her terms. On the contrary, after she had completely secured her own chartered rights and privileges, and had little to fear from the common enemy, she began to look on the dissenters with more sternness and severity than before the Revolution. But though she had the power and the disposition to frown and to threaten, the ability to injure was lost. The security and repose of the Government, required that all parties should be protected; Baxter and his brethren, therefore, were left to pursue their labours, whether of the pulpit or the press, without molestation. No longer hunted by spies and informers, traduced by malicious and interested enemies, dragged before packed juries and unprincipled judges, to be condemned to ruinous fines, or still more injurious imprisonments and confiscation, they were enabled, with comfort and joy, to "make full proof of their ministry." If they no longer worshipped in splendid and consecrated edifices, or enjoyed the emoluments of the state as the rewards of their ministry, in their quiet, sequestered meetings, sustained by the voluntary benevolence of their flocks, they were honoured to turn many sinners to righteousness, and to fit many a saint for the inheritance above. In this

delightful work were the few remaining years of Baxter chiefly employed.

From the time of his release from imprisonment, he lived in Charter-house Square, near the meeting-house then occupied by his friend Sylvester. He preached gratuitously for him on the Lord's-day mornings, and every alternate Thursday morning, as long as his strength permitted.

"When he had continued about four years and a half with me," says Sylvester, "he was then disabled from going forth any more to his ministerial work; so that what he did all the residue of his life was in his own hired house, where he opened his doors morning and evening, every day, to all that would come to join in family worship with him; to whom he read the holy Scriptures, from whence he preached the kingdom of God, and taught those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him,' even as one greater than himself had done before him. But at last, his growing distempers and infirmities took him off from this also, confining him first to his chamber, and then to his bed. There, though pain and sickness wasted his body, his soul abode rational, strong in faith and hope." Vol. I. pp. 493, 494.

He expired on Dec. 8, 1691, in the seventy-seventh year of his age.

We have left ourselves little room to notice the contents of the second volume, which, we have already intimated, may be considered as the more laborious and valuable, though less attractive portion of Mr. Orme's performance. In twelve chapters, he successively examines Baxter's works on the Evidences of Religion, his Doctrinal works, works on Conversion, works on Christian Experience, on Christian Ethics, on Catholic Communion, on Nonconformity, on Popery, on Antinomianism, on Baptism, Quakerism, and Millenarianism, his political and historical works, and lastly, his devotional works. The mass of bibliographical and historical information, of judicious criticism, and of sound theological comment, which is comprised in these chapters, will excite the admiration of every reader. Mr. Orme must have been, at one period, a hard reader and laborious student, he must also have had access to no scanty library, and he must, above all, have diligently cultivated his own mind while accumulating these stores of knowledge, to be able to furnish this valuable key to the voluminous writings of Baxter and those of the contemporary writers referred to. To the purchaser of Baxter's Works, this analytical Introduction and Index to their multifarious contents, will be invaluable. The character of Baxter, and the general estimate of his writings, which we have already cited, will shew that Mr. Orme, though no indiscriminate admirer of his theology or polemics, fully appreciated his genius, acuteness, laborious industry, and

fervent piety. In several respects, he places the merit of Baxter in a new and striking light. He was, remarks Mr. Orme, ⚫ the first original writer on the Evidences of revealed religion in 'the English language.' Before Lord Herbert's time, the deistical controversy had not appeared in this country; and Baxter was the first who grappled with his Lordship's argument. If the invaluable writings of subsequent Christian advocates have in great measure superseded those of Baxter, it is not because they contain stronger arguments or more ingenious reasonings, but because they are better adapted to the peculiar forms ' which infidelity has more recently assumed.'

As a theologian, Baxter is generally understood to have pursued a middle course between Calvinism and Arminianism. His declared approbation of the Westminster Confession, however, as well as of the decisions of the Synod of Dort, must be regarded as evidence that he was at least much more of a Calvinist than of an Arminian. He may be regarded', Mr. Orme remarks, as distinguished from the other Calvinists of his time, as Andrew Fuller was distinguished from Abraham Booth. 'Or I would say,' he adds, 'Baxter was probably such an Ar'minian as Richard Watson, and as much a Calvinist as the late Dr. Edward Williams. To form a correct judgement of Baxter's theological sentiments, we must consult his practical and devotional, rather than his polemical and metaphysical writings. His own ingenuous confession is most instructive; that when being in sickness cast from home', where he had no book but his Bible, he set to study truth from thence', he 'so, 'by the blessing of God, discovered more in one week, than he 'had done before in seventeen years' reading, hearing, and wrangling. The following observations on the probable influence of Baxter's writings, are highly deserving of attention.

While satisfied that among Baxter's sentiments, no important or vital error will be found, yet, in the style and method in which he too generally advocated or defended them, there is much to censure. The wrangling and disputatious manner in which he presented many of his views, was calculated to gender an unsanctified state of mind in persons who either abetted or opposed his sentiments. His scholastic and metaphysical style of arguing, is unbefitting the simplicity of the Gos pel, and cannot fail to injure it wherever such is employed. It not only savours too much of the spirit of the schools, and the philosophy of this world, but places the truths of revelation on a level with the rudiments of human science.

'I am not sure whether certain effects which began early in the last century to appear among the Presbyterian part of the Nonconformists, may not be traced in some degree to the speculative and argumentative writings of Baxter. His influence over this class of his brethren, was evidently very great. He contributed more than any other man to mitigate the harsh and forbidding aspect which the Presbyterians

presented during the civil wars and the commonwealth. This was well, but he did not stop here. He was inimical to all the existing systems of doctrine and discipline then contended for, or ever before known in the world; while he did not present any precisely defined system as his own. He opposed Calvinism; he opposed Arminianism; he would not allow himself to be considered an Episcopalian, in the ordinary acceptation of the word; he denied that he was a Presbyterian, and scorned to be thought an Independent. He held something in common with them all, and yet he was somewhat different from all. He contended for a system more general and more liberal than was then approved; and, as we have stated, wished to place a variety of theological truths on grounds belonging rather to philosophy or metaphysics, than to revelation.

On himself, this species of latitudinarianism produced little injurious effect, but I fear it had a baneful influence on others. The rejection of all human authority and influence in religion, requires to be balanced by a very strong sense of the Divine authority, to prevent its generating a state of mind more characterised by pride of intellect and independence of spirit, than by the humility and diffidence which are essential features in the Christian character. It is a singular fact, that the Presbyterians, though at first more rigid in their doctrinal views, and more exclusive in their spirit and system of church government, than the Independents, became before the death of Baxter the more liberal party. High views began to be ascribed by them to their now moderate brethren; and, to avoid the charge of Antinomianism, which Baxter was too ready to prefer against such as differed from some of his views, the Presbyterians seem gradually to have sunk into a state of low moderate orthodoxy, in which there was little of the warmth or vitality of evangelical religion.

In further illustration of the influence now adverted to, it must be remarked, that the first stage in that process of deterioration which took place among the Presbyterian dissenters, was generally characterised by the term Baxterianism: a word to which it is difficult to attach a definite meaning. It denotes no separate sect or party, but rather a system of opinions on doctrinal points, verging towards Arminianism, and which ultimately passed to Arianism and Socinianism. Even during Baxter's own life, while the Presbyterians taxed the Independents with Antinomianism, the latter retorted the charge of Socinianism, or at least of a tendency towards it in some of the opinions maintained both by Baxter and others of that party. To whatever cause it is to be attributed, it is a melancholy fact, that the declension which began even at this early period in the Presbyterian body, went on slowly but surely, till, from the most fervid orthodoxy, it finally arrived at the frigid zone of Unitarianism.'

While a portion of evil, probably, resulted from Baxter's mode of conducting controversy, and no great light was thrown by him on some of the dark and difficult subjects which he so keenly discussed, I have no doubt he contributed considerably to produce a more moderate spirit towards each other, between Calvinists and Arminians, than had long prevailed. Though he satisfied neither party, he must have convinced both, that great difficulties exist on the subjects in debate, if pursued

beyond a certain length; that allowance ought to be made by each, for the weakness or prejudices of the other; and that genuine religion is compatible with some diversity of opinion respecting one or all of the five points.' Vol. II. pp. 84-88.

Among the Works on Conversion', Mr. Orme notices a volume less known than many of the practical works of Baxter, 'not because it is less valuable, but because it has not been regularly supplied in separate and successive editions.' It is entitled, "On the Mischiefs of Ignorance and the Benefits of Selfacquaintance." A new edition of this work has recently been published among Collins's "Select Christian Authors", with an introductory Essay by the Rev. David Young of Perth; which we are glad to have this opportunity of strongly recommending to the attention of our readers. In the same series of publications, there has appeared an abridged edition of the "Reformed Pastor", with an Introductory Essay by the Rev. Daniel Wilson, which has been already noticed in our Journal. In reference to the plan and mode of acting recommended in this work, and exemplified by the Author during his residence at Kidderminster, Mr. Orme remarks, that while there, Baxter enjoyed all the advantages of both the Establishment and the Dissenting system of Church government.

He was the minister of a voluntary congregation, and of a separated Christian society, meeting in the parochial edifice, and supported by the funds of the Establishment. He had all the consequence and influence of a clergyman, with all the privileges and independence of a dissenting minister. No clergyman dares now act in the same manner with Baxter; and no dissenting minister can do all that he did *. Much more, however, might perhaps be done by both, than is generally attempted.' Vol. II. p. 182.

In his "Christian Directory ", a large folio publication which appeared in 1673, Baxter has ventured out of his element in the section on Christian Politics; and he there appears to disadvantage as the antagonist of Hooker, in the character of an ultra. It is very entertaining', remarks his Biographer, to 'find him waging war with Hooker, whose principles he con'sidered as too popular and democratic. Who would expect ' to find the Author of the "Ecclesiastical Polity" a Whig, and 'Richard Baxter, the Nonconformist, a Tory?'

In this same class of works, on Christian Ethics, we find a volume entitled, "The Divine Appointment of the Lord's Day proved, as a separated Day for holy worship”, which Mr. Orme considers as one of the most judicious of Baxter's performances. We regret to say, that upon this topic, however,