the people crowded in and out of my house to hear, he openly showed me so great respect before them at the door, and never spoke a word against it, as was no small encouragement to the common people to go on; though the other sort muttered, that a judge should seem so far to countenance that which they took to be against the law." But Baxter's proceedings at Acton were viewed in a very different light by Dr Ryves, the clergyman of the parish. He procured a warrant, and had Baxter cited before the justices at Brentford. By the mittimus of these justices he was sent to Clerkenwell prison for holding a conventicle, and refusing to take the Oxford oath. Baxter says, "the whole town of Acton were greatly exasperated against the dean (Dr Ryves) when I was going to prison; so much so, that ever after they abhorred him as a selfish persecutor." After remaining in prison some time, he was brought up to the court of common pleas by writ of habeas corpus, and discharged upon the defects of the mittimus. Another was subsequently made out against him, but was not, we suspect, enforced. He removed, however, from Acton to Totteridge, near Barnet, where he spent about a year, but in a weak state of health generally, and sometimes in great pain.

In the year 1670 the act against conventicles was renewed with increased severity, and in violation of all sound principles of justice. It was declared that the faults of the mittimus should not vitiate it, and that, in all doubtful cases, the act should be interpreted in the sense most unfavourable to conventicles. The consequence of this act was extreme violence and outrage against the most respectable and distinguished of the nonconformist ministers of London. But, soon after, the rigour of this act was in a good degree relaxed; and, through the connivance of the king and his council, the ministers were allowed to hold their meetings undisturbed. This was considered a wise and useful measure, as most of the churches destroyed by the great fire still remained in ruins, and most religious persons felt a dreary want of pious instruction. The object, however, of this relaxation, was less to favour the nonconformists, than to serve the papists, and in conformity with the secret treaty with France. It was followed, in 1672, by the king's declaration, dispensing with the penal laws against nonconformity, the object of which also was still more openly to admit of catholic worship. Under favour of this declaration, Baxter obtained a license, and about November, 1672, recommenced public preaching, and removed his family to Bloomsbury. He preached a Tuesday lecture in New Street, Fetterlane, but undertook no regular charge of a congregation.

About this time the jealousies of popery rose to a great height, and, as afterwards appeared, upon just ground. In consequence of these fears, the king's declaration was voted illegal by the parliament—but to procure the concurrence of the nonconformists to the test act, a measure was promised by which their worship was to be legally tolerated. They quietly acquiesced in the test act, through the general dread all parties entertained of popery, but they found no return of kindness from the episcopal party, whose cause they had succoured when in the utmost danger. The nonconformists were now deprived of the protection of the king's declaration, and exposed again to all the penal statutes against this worship. In London, however, they were usually connived at, on account of the common danger which drove

protestants of all classes into more friendly terms with each other. About 1674, Baxter suffered severe affliction for many months, which compelled him to relinquish most of his public services. He rallied however in health, about the middle of 1674, and preached once aweek at St James's market-house, where he says his labours were much wanted, and where his preaching was eminently successful in the reformation of many. But after this period, the laws against conventicles were again rigidly enforced, through the zeal and intolerance of some of the bishops. Baxter was the first and chief victim. Upon him convictions and fines were continually heaped, through the intervention of informers and bigotted magistrates. Notwithstanding the inconveniences and troubles of the times, Baxter continued to preach frequently at St James's market-house, but his people desiring a larger place, one was built for him in Oxenden street. Before he entered upon the use of it, he was deprived of nearly all he possessed by persecution.

The loss is

The following affecting statement will show to what a condition of poverty and want this good man was reduced by the harassing measures which the prelates pursued against him :—" "I was so long wearied with keeping my doors shut against those that came to distrain on my goods for preaching, that I was fain to go from my house, and to sell all my goods, and to hide my library first, and afterwards to sell it; so that if books had been my treasure (and I valued little more on earth), I had now been without a treasure. For about twelve years I was driven an hundred miles from them; and when I had paid dear for the carriage, after two or three years I was forced to sell them. The prelates, to hinder me from preaching, deprived me also of these private comforts; but God saw that they were my snare. We brought nothing into this world, and we must carry nothing out. very tolerable. I was the more willing to part with goods, books, and all, that I might have nothing to be distrained, and so go on to preach." But as Baxter continued from time to time to disappoint his persecutors, their violence became the more exasperated. The chapel which had been built for him was not used more than a very few times before his ill health rendered country air necessary; and when he was somewhat recovered, then the spirit of persecution kept him from occupying his place. Thus he continued much in retirement, and devoted his leisure to the useful purpose of writing, and during this period he composed many valuable works. But his preaching was continually watched. A constable was placed to prevent his entering the chapel in Oxenden street to perform service, and he had to pay £30 a-year ground-rent for a place he was not allowed to use. Still he gained access to another chapel in Swallow street, where he preached whenever it was considered safe. But here again he was so watched for many months as to be kept out of the pulpit. He then accepted an invitation to preach to a congregation in Southwark, where he laboured for some months without any disturbance. About the year 1680, he lost, by death, his amiable and excellent partner, who had been a great support and comfort to him in his many trials and harassing persecutions. In the year 1681 his afflictions and trials increased. He was apprehended, fined, and imprisoned-then released, then imprisoned again, and bound to good behaviour. These persecutions were frequently repeated between the years 1681 and 1687. The death of Charles II. and acces

sion of James II. only opened new prospects of oppression and suffering to Baxter and his friends. In May, 1684-5, he was brought to trial before the lord-chief-justice, Jefferies, on an extraordinary charge of sedition. The indictment was founded upon his 'Notes on the New Testament,' and set forth, that, in certain places, he had reflected upon the bishops of the church of England, and so was guilty of sedition. The infamous conduct of the chief-justice on this occasion was perhaps one of the most glaring instances of oppression and injustice which ever disgraced the English bench. Even his counsel were not allowed to speak freely on his behalf, and the jury, under the direction of the judge, found the defendant guilty. At first, the punishment intended by Jefferies was a public whipping through the city, but the other judges would not consent to it, and the sentence-called 'a mitigated one,' but all will think severe enough-was, that he should pay a fine of five hundred marks, lie in prison till it was paid, and be bound to good behaviour for seven years. The conduct of Jefferies, however, on this occasion, was but a specimen of those tragedies which he afterwards enacted in the west, and which contributed more, perhaps, than any thing else to bring on the downfall of the royal miscreant, whose tool and creature Jefferies was. These hateful proceedings, commencing in Baxter's trial and condemnation, may be said to have been the principal means of working the effectual and permanent deliverance of the nation from the insupportable oppressions of the Stuart dynasty. But, upon the sentence thus pronounced, Baxter being totally unable to pay the fine, went to prison, where he remained two years. His imprisonment was greatly alleviated by the kindness of his friends; and at length the court finding that he would neither pay the fine nor petition the parliament, sent him a release on the 24th of November, 1686. For some time after he resided in Charterhouse-yard, and assisted Mr Sylvester in the duties of the ministry. A declaration of King James II., issued in April, 1687, for liberty of conscience, was intended to benefit the catholics, but it proved also a happy and seasonable relief to the persecuted dissenters generally. Speedily after this, the Revolution followed, and brought with it a legal toleration. After this happy event, Mr Baxter was permitted to live till an agreement of the most truly Christian character was formed between the presbyterians and independents. He lived also to see his country restored again to peace, after a long season of bitter contention, agitation, and change. From the period of the Revolution till his death, a space of three years, he continued to assist his friend, Mr Sylvester, and, even in the midst of suffering, continued his public services till he had nearly expired in the pulpit-so determined was he to preach the gospel as long as any strength remained to enable him to do so. He died in great peace and joy, December 8, 1691, aged 76, and was buried in Christ church.1

Of a character so well known and so generally admired by men of all parties it is scarcely necessary to speak. He was a man of great energy, great piety, and great industry. With unwearied zeal he

It is a singular fact, that no monument has been reared to perpetuate his memory If this fact, in one view, is an honour to a name that cannot perish, in another, it is a disgrace to those who ought to have consecrated the spot where his ashes repose.

devoted himself to the sacred profession, and was made extensively useful. His learning was rather wide than deep, but his natural acuteness and ingenuity either supplied or concealed the defects of his education. His peculiar views in theology are a compound of the Calvinistic and Arminian schemes-at least so they are generally represented-but we believe few in the present day of any school, are disposed to think that he has successfully united the hostile theories. For a time Baxter's views had an extensive influence among the nonconformists. Men were proud of owning themselves Baxterians, and his views had well nigh formed and perpetuated a distinct sect. But their influence has become lost through their refinement and subtlety.—It is now most generally thought that Baxter was fitted rather for practical, than for speculative divinity. All parties conspire to do homage to his piety, integrity, and talents. Dr Barrow said, his practical writings were never mended, and his controversial ones seldom confuted. The honourable Robert Boyle said, "he was the fittest man of the age for a casuist, because he feared no man's displeasure, nor hoped for any man's preferment." Archbishop Usher condescended importunately to request him to write on the subject of conversion, and thereby he evinced the high value he set upon his works. Dr Manton thought he came nearest the apostolical writings of any man of his age. Dr Bates said, "his books for their number and variety of matter, make a library. They contain a treasure of controversial, casuistical, and practical divinity."

As to his works in detail, it is quite impossible to recount them here. In the new edition lately published in London, and which contains only a part of them, there are 22 vols. 8vo. "The best method of forming a correct opinion of Baxter's labours from the press, is by comparing them with some of his brethren, who wrote a great deal. The works of Bishop Hall amount to ten vols. 8vo.; Lightfoot's extend to thirteen ; Jeremy Taylor's to fifteen: Dr Goodwin's would make about twenty; Dr Owen's extend to twenty-eight-Baxter's, if printed in a uniform edition, would not be comprised in less than SIXTY VOLUMES! Several of his works have been translated into all the European languages. Of one of his works, The Call to the Unconverted,' 20,000 are said to have been sold in one year.

Describing the most prominent features of this remarkable man, Mr Orme observes-"I have no better or more appropriate term which I can employ than the word unearthly; and even that does not give a full view of all that was absent from, and all that belonged to his character as a Christian, a minister, and a divine. Among his contemporaries there were men of equal talents, of more amiable dispositions, and of greater learning; but there was no man in whom there appears to have been so little of earth, and so much of heaven; so small a portion of the alloy of humanity, and so large a portion of all that is celestial. He felt scarcely any of the attraction of this world, but felt and manifested the most powerful affinity for the world to come.'

Orme's Life.-Biog. Brit.

991

John North, D. D.

BORN A. D. 1645.-died a. D. 1683.

The fourth went to Cam

Of the six sons of Dudley, Lord North, the eldest, succeeded to the title, and the greater part of no very large estate. The second son was Francis, afterwards Lord Keeper Guilford. The third son, Dudley, sought his fortunes abroad as a merchant. bridge, and rose in the church. The fifth son, Montagu, was a Levant merchant. The sixth and last was Roger, who succeeded in the law, was the faithful friend and companion of his brothers, and wrote the lives of them all. Dudley North, after his return to England, obtained a principal place in the customs, and was knighted. When James II. ascended the throne, he came into parliament, where he took a principal part in the debates. At the revolution he was left out of the commission of the customs, and retired into private life, in which he died, in London, in the year 1691.

66

The Hon. John North was born at London, in 1645. His reserved and studious temper, even in childhood, early marked him for the church. At the proper age he was sent to school at Bury, where he enjoyed the tuition of Dr Stephens, a celebrated cavalier pedagogue, "noted for high flights of poetry and criticism," but unfortunately, also, a wet epicure, the common vice of bookish professions." In the year 1661, Mr North was sent to Cambridge, where he was entered a fellow-commoner, and afterwards a nobleman, of Jesus' college. Here he commenced that severe course of study which brought upon him a premature old age, and, in the meantime, encouraged that irritability of the nervous system, by which his whole subsequent life was tormented. "One would have expected," says his amiable biographer, "that a youth at the university, no freshman, nor mean scholar, should have got the better of being afraid in the dark; but it was not so with him, for when he was in bed alone he durst not trust his countenance above the clothes."

In 1666 he was admitted fellow of his college, and began to indulge himself in the warmest passion which animated him,-the love and possession of books. He appears to have directed his chief attention to the study of Greek, and so qualified himself to fill the chair of that language, to which he was afterwards elected. "Greek became almost vernacular to him, and he took no small pains to make himself master of the Hebrew language, and seldom failed carrying an Hebrew Bible (but pointed) to chapel with him." His relaxations from study were few and simple. Music was a favourite resource; and his morbid sensibilities found an innocent and amiable amusement in studying the habits and modes of the life of spiders. It appears, however, that he did not find himself quite comfortable in his college, for he resigned his fellowship of Jesus' college, and took up his abode in Trinity, of which Dr Barrow was then master.

Soon after he took orders, it fell to his lot to preach before the king (Charles II.) at Newmarket. He was not a little agitated at the prospect, but managed to acquit himself to the satisfaction of his royal au