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The Saint's Knowledge of Christ's love ; or, the unsearchable Riches of Christ. XXVIII. A Discourse of the House of the Forest of Lebanon. XXIX. Of Antichrist and his Ruin; and of the slaying the Witnesses. XXX. Saved by Grace; or, a Discourse of the Grace of God. XXXI. Christian Behaviour, being the Fruits of true Christianity. XXXII. A Discourse touching Prayer. XXXIII. The strait Gate; or, the great Difficulty of going to Heaven. XXXIV. Some Gospel-Truths opened, according to the Scriptures. XXXV. A Vindication of Gospel-Truths opened. XXXVI. Light for them that sit in Darkness; or, a Discourse of Jesus Christ, &c. XXXVII. Instruction for the Ignorant, &c. XXXVIII. The holy City; or, the New Jerusalem. XXXIX. The Resurrection of the Dead and eternal Judgment. XL. A Caution to stir up to watch against Sin. XLI. An Exposition on the ten first Chapters of Genesis, and part of the eleventh. XLII. The Work of Jesus Christ as an Advocate, &c. XLIII. Seasonable Counsel ; or, Advice to Sufferers. XLIV. Divine Emblems. XLV. Meditations on Seventy-four Things. XLVI. A Christian Dialogue. XLVII. A Pocket Concordance. XLVIII. An Account of the Author's Imprisonment, written by himself. XLIX. A Discourse of Election and Reprobation. L. A Defence of the Doctrine of Justification against Bishop Fowler, 1671. LI. A Treatise of the Fear of God. LII. The Greatness of the Soul and the Unspeakableness of its loss : Preached at Pinnershall, 1683. LIII. Advice to Sufferers, 1684. (Besides XLIII. the Seasonable Counsel, &c.) LIV. A holy Life the Beauty of Christianity, 1684. LV. The First-Day Sabbath, 1685. LVI. A Discourse of the Nature, Building, and Government of the House of God, 1688 LVII. The Water of Life grounded upon Rev. xxii. 1. printed 1688. LVIII. Mr. Bunyan's last Sermon, July 16ss. LIX. Ebal and Gerizim; or, the Blessing and the Curse. LX. Prison Meditations, directed to the Hearts of suffering Saints and reigning Sinners."

The third part of the Pilgrim's Progress is not Mr. Bunyan's; neither is that piece, printed with his name to it about ninety years ago, entitled, “ Heart's Ease in “ Heart's Trouble."

His Pilgrim, which is his master-piece, hath passed above fifty editions, and been translated into various languages.

İt hath been remarked, that he died at sixty years of age, and left sixty books or tracts of his own composition behind him.


THIS eminently useful and pious Divine was born at Rowton, near High-Ercal, in Shropshire, on the twelth of November 1615, in the house of his grandfather by the mother, Richard Adenev. His father, also named kichard Baxter, had a small freehold estate at Eaton-Constantine, about five miles from Shrewsbury; which, by his own indiscretion when young and by that of his father, was much impaired, and occasioned many difficulties to him, before, in the course of frugality and prudence, he could free it from incumbrances.

He spent the infancy of his life at his grandfather's, and, even then, is said to have given strong indications of that piety and purity, which appeared in his subsequent life and conversation. In 1625 he was taken from his grandfather's house where he had hitherto lived, and brought home to his father's at Eaton-Constantine, the village above-mentioned, where he passed the remainder of his childhood. He was far from being happy in respect to his schoolmasters, who were men no way distinguished either for learning or morals, and missed the advantages of an academical education, through a proposal made to his parents of placing him with Mr. Richard Wickstead, chaplain to the council at Ludlow. The only advantage he reaped there was the use of an excellent library, which by his own great application proved of infinite service to him. In this situation he remained about a year and half, and then returned to his father's. At the request of the Lord Newport he went thence to Wroxiter, where he tauglit in the free-school for six months, while his old school-master Mr. John Owen lay in a languishing condition. In 1633, Mr. Wickstead prevailed on him to wave the studies in which he was then engaged, and to think of making his fortune at court. He accordingly came up to Whitehall with a recommendation to Sir Henry Herbert, then master of the revels, by whom he was very kindly received. But after a month's stay, discovering no charms in this sort of life, and having


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besides a very strong propensity to undertake the ministerial function, he returned to his father's, and resumed his studies with fresh vigour, till Mr. Richard Foley of Stourbridge fixed him as master of the free-school at Dudley, with an usher under him. In the time he taught school there, he read several practical treatises, whereby he was brought to a due and deep sense of religion, his progress therein being not a little quickened by his great bodily weakness and ill state of health, which inclined him to think he should scarce survive above a year. We are told by Dr. Calamy, that, from the age of twenty-one to twenty-three, he lived constantly as it were in the shadow of death; and, finding his own soul under serious apprehensions of the matters of another world, he was very desirous to communicate those apprehensions to such ignorant, careless, presumptuous sinners, as the world abounds with. Although therefore he had his discouragements, through his sense of the greatness and awfulness of the work of the ministry, and his fear of exposing himself to the censure of many, on the account of his wanting academical education, honours, and dignities; yet, expecting to be so quickly in another world, the great concernments of miserable souls prevailed with him to engage in it; and finding in himself a thirsty desire of men's conversion and salvation, and a competent persuading faculty of expression, which fervent affections might belp to actuate, he concluded, that if but one or two souls might by his means be won to God, it would easily recompense any treatment he might meet with in the world. However, having still an earnest desire to the ministry, he in 1638 addressed himself to Dr. Thornborough, Bishop of Winchester, for holy orders, which after examination he received, having at that time no scruples of conscience which hindered him from conforming to the church of England.

We have a very distinct detail of the means by which he first came to alter his opinions in these matters; and it will be very proper to take notice of them here, because they will serve to let the reader into the character of the man. Being settled at Dudley, he fell into the acquaintance of several nonconformists, whom, though he judged severe, and splenetic, yet he found to be both godly and honest men. They supplied him with several writings on their own side, and amongst the rest, with Ames's · Fresh Suit against Ceremonies,' which he read over very distinctly, comparing it with Dr. Burgess's - Rejoynder. And, upon the whole, he at that time came to these conclusions. Kneeling he VOL. IV.



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