ployed for the service and glory of GoD, that is between thirty and sixty years, when their intellectual and instrumental faculties were in their vigour. The other was in a letter to me after the death of several bishops, who were concurrent in passing that act, and expressed no sorrow for it: His words were, "For ought I see, the "bishops will own the turning of us out, at the tribunal "of Christ, and thither we appeal."

After the act of uniformity had taken its effect, in the ejection of so many ministers, there was sometimes a connivance at the private exercise of their ministry, sometimes public indulgences granted, and often a severe prosecution of them, as the popish and politic interest of the court varied. When there was liberty, Mr. Baxter applied himself to his delightful work, to the great advantage of those who enjoyed his ministry. But the church party opposed vehemently the liberty that was granted. Indeed such was their fierceness, that if the dissenting ministers had been as wise as serpents, and as innocent as doves, they could not escape their censures. The pulpit represented them as seditiously disaffected to the state, as obstinate schismatics; and often the name of GOD was not only taken in vain, but in violence, to authorize their hard speeches, and harder actions, against them. Some drops of that storm fell upon Mr. Baxter, who calmly submitted to their injurious dealings. I shall speak of that afterward.

In the interval, between his deprivation and his death, he wrote and published most of his books, of which I will give some account.

His books, for their number and variety of matter in them, make a library. They contain a treasure of controversial, casuistical, positive, and practical divinity. Of them I shall relate the words of one, whose exact judgment, joined with his moderation, will give a great value to his testimony; they are of the very reverend Dr. Wilkins, afterward Bishop of Chester: He said, That 'Mr. Baxter had cultivated every subject he handled; and if he had lived in the primitive times he had been one of the fathers of the church.' I shall add what he said with admiration of him at another time, That it was • enough for one age to produce such a person as Mr. 'Baxter.' Indeed he had such an amplitude in his thoughts, such vivacity of imagination, and solidity and depth of judgment, as rarely meet together. His inquiring mind was freed from the servile dejection and

bondage

bondage of an implicit faith. He adhered to the Scriptures, as the perfect rule of faith, and searched whether the doctrines, received and taught, were consonant to it. This is the duty of every Christian, according to his capacity, especially ministers, and the necessary means to open the mind for divine knowledge, and for the advancement of the truth. He published several books against the papists, with that clearness and strength, as will confound, if not convince them. He said," He "only desired armies and antiquity against the papists :" Armies, because of their bloody religion so often exemplified in England, Ireland, France, and other countries. However they may appear on the stage, they are always the same persons in the tyring-room: Their religion binds them to extirpate heretics, and often over-rules the milder inclinations of their nature: Antiquity, because they are inveigled with a fond pretence to it, as if it were favourable to their cause. But it has been demonstrated by many learned Protestants, that the argument of antiquity is directly against the principal doctrines of popery, as that of the supremacy, of transubstantiation, of image-worship, and others.

He has wrote several excellent books against the impudent atheism of this loose age. In them he establishes the fundamental principle, upon which the whole fabric of Christianity is built; that after this short uncertain life, there is a future state of happiness or misery equally eternal, and that death is the last irrevocable step into that unchangeable state. From hence it follows, by infallible consequence, that the reasonable creature should prefer the interest of the soul before that of the body, and secure eternal life. This being laid, he proved the Christian religion to be the only way of fallen man's being restored to the favour of GOD, and obtaining a blessed immortality. This great argument he manages with that clearness and strength, that none can refuse assent unto it, without denying the infallible principles of faith, and the evident principles of nature.

He also published some warm discourses, to apologize for the preaching of dissenting ministers, and to excite them to do their duty. He did not think that the act of uniformity could disoblige them from the exercise of their office. It is true, magistrates are titular gods, by their deputation and vicegerency, but subordinate and accountable to GoD above. Their laws have no binding force upon the conscience, but from his command; and if contrary to his laws, are to be disobeyed. The ministers consecrated

consecrated to the service of GoD, are under a moral perpetual obligation of preaching the saving truths of the Gospel, as they have opportunity. There needs no miraculous testimony of their commission from heaven, to authorize the doing their ordinary duty.

In some points of modern controversy, he judiciously chose the middle way, and advised young divines to follow it. His reverence of the divine purity, made him very shy and jealous of any doctrine that seemed to reflect a blaim and stain upon it. He was a clear asserter of the sovereign freeness, and infallible efficacy of divine grace, in the conversion of souls. In a sermon reciting the words of the covenant of grace, I will put my fear into their hearts, and they shall not depart from me, Jer. xxxii. 40. he observes the tenor of it was, "I will, and "you shall." Divine grace makes the rebellious will obedient, but does not make the will to be no will.* By the illumination of the mind, the will is inclined to obedience, according to the words of our Saviour, All that have heard, and learned of the Father, come unto me. He preached, that the death of Christ was certainly effectual for all the elect, to make them partakers of grace and glory; and that it was so far beneficial to all men, that they are not left in the same desperate state with the fallen angels, but are made capable of salvation by the grace of the Gospel: Not capable as efficients to convert themselves, but as subjects to receive saving grace. He did so honour the sincerity of GoD, as entirely to believe his will declared in his word: He would not interpret the promises of the gospel in a less gracious sense than GoD intended them: Therefore if men finally perish, it is not for want of mercy in GoD, nor merits in Christ, but for wilful refusing salvation.

His books of practical divinity have been effectual for more numerous conversions of sinners to God, than any printed in our time: And while the church remains

on

* If a meaner pen may be allowed to attempt an eclaircissement, this profound subject may be stated thus:-Divine grace gives freedom to the will, by taking off the weighty prejudices and oppressions of sin, which bore it down or carried it away from its own original liberty and happiness. When these fetters were removed, the illumination of grace presented to the will all the beauty of holiness, which could not but close with it both in admiration and desire. Thus sinners are saved freely by grace, and yet in their own free-will: 'not that which is corrupted and enslaved, but that which is liberated and renewed. Every reader will remember, how analogous this is to the representation of the Scriptures, which describes natural men in a state of bondage under sin and Satan.

on earth, will be of continual efficacy to recover lost souls. There is a vigorous pulse in them that keeps the Reader awake and attentive. His book of "The Saints' "Everlasting Rest," was written by him when languishing in the suspense of life and death, but has the signatures of his holy and vigorous mind. To allure our desires, he unveils the sanctuary above, and discovers the glory and joys of the blessed in the divine presence, by a light so strong and lively, that all the glittering vanities of this world vanish in that comparison, and a sincere believer will despise them, as one of mature age does the toys and baubles of children, To excite our fear, he removes the screen, and makes the everlasting fire of hell so visible, and represents the tormenting passions of the damned in those dreadful colours, that if, duly considered, would check and controul the unbridled licentious appetites of the most sensual wretches.

His Call to the Unconverted," how small in bulk, but how powerful in virtue! Truth speaks in it with that authority and efficacy, that it makes the reader lay his hand upon his heart, and find he has a soul and a conscience, though he lived before as if he had none. He told some friends, that six brothers were converted by reading that Call; and that every week he received letters of some converted by his books. This he spake with most humble thankfulness, that GoD was pleased to use him as an instrument for the salvation of souls.

He that was so solicitous for the salvation of others, was not negligent of his own; but as regular love 'equires, his first care was to prepare himself for heaven. In him the virtues of the active and contemplative life were eminently united. His time was spent in communion with GoD, and in charity to men. He lived above the sensible world, and in solitude and silence conversed with Gon. The frequent and serious meditation of eternal things, was the powerful means to make his heart holy and heavenly, and from thence his conversation. His life was a practical sermon, a drawing example. There was an air of humility and sanctity in his mortified countenance; and his deportment was becoming a stranger upon earth, and a citizen of heaven.

Though all divine graces, the fruit of the Spirit, were visible in his conversation, yet some were more eminent. Humility

The eminent Mr. Eliot of New England, translated this tract into the Indian tongue: A young Indian prince was so taken with it, that he read it with tears, and died with it in his hand.

Humility is to other graces, as the morning star is to the sun, that goes before it, and follows it in the evening: Humility prepares us for the receiving of grace; GoD gives grace to the humble: And it follows the exercise of grace; not I, says the apostle, but the grace of Gop in me. In Mr. Baxter there was a rare union of sublime knowledge, and other spiritual excellencies, with the lowest opinion of himself. He wrote to one that sent a letter to him full of expressions of honour and esteem: “You "do admire one you do not know; knowledge will cure "the error. The more we know of GoD, the more rea"son we see to admire him; but our knowledge of the "creature discovers its imperfections, and lessens our "esteem." To the same person, expressing his veneration of him for his excellent gifts and graces, he replied with heat, "I have the remainders of pride in me; how dare you blow up the sparks of it ?" He desired some ministers, his chosen friends, to meet at his house, and spend a day in prayer, for his direction in a matter of moment: Before the duty was begun, he said, "I have desired your assistance at this time, because I "believe GOD will sooner hear your prayers than "mine." He imitated St. Austin both in his penitential confessions and retractations. In conjunction with humility he had great candour for others. He could willingly bear with persons of different sentiments: He would not prostitute his own judgment, nor ravish another's. He did not over-esteem himself, nor undervalue others. He would give liberal encomiums of many conforming divines. He was severe to himself, but candid in excusing the faults of others. Whereas, the busy enquirer, and censurer of the faults of others, is usually the easy neglecter of his own.

Self-denial, and contempt of the world, were shining graces in him. I never knew any person less indulgent to himself, and more indifferent to his temporal interest. The offer of a bishoprie was no temptation to him: For his exalted soul despised the pleasure and profits which others so earnestly desire; he valued not an empty title upon his tomb.

His

* As he gave encomiums of others, he had much said to his honour by manv. Sir Matthew Hale spake highly of his piety and learning, before all the judges at the table at Serjeant's Inn, at the time when he was in prison upon the Oxford act. And see the testimony of others at the close of the account of his life, prefixed to his practical works in folio.