inferiors in every other quality of mind and character. His reproofs and expostulations were frequently ill-timed and injudicious, in consequence of which they failed in producing the effect which he was most anxious to accomplish. The same remark is applicable to many of his writings; not his controversial ones only, but even his practical works, displaying frequent marks of want of judgment. This defect did not arise chiefly from the haste with which he composed. In those cases in which he bestowed most labour, we are furnished with the greatest proofs that knowledge and wisdom do not always go together; and in the conduct of great public measures, he was guilty of the greatest blunders. This feature of his mind fully accounts for that want of consistency which is so remarkable in some parts of his conduct. It did not arise from timidity, from the fear of giving offence, or from the desire of human applause. None of these dispositions had any place in the soul of Baxter. On the contrary, his would have been a smoother and more pleasant part, had he acted decidedly with either of the two great professions, who both claimed him, and both disowned him. From this want of judgment, in the grand struggle for Nonconformity, what he built up with one hand, he pulled down with the other. He first opposed the church, and then turned round and opposed his brethren. He objected to conformity, and yet conformed; he seceded from the establishment, and yet held stated communion with it; he declined a bishoprick, and begged for a curacy. He wrote books which made many dissenters, and yet was always angry with those who dissented. He decided where he ought to have hesitated, and hesitated where he should have decided. Possessed of a firmness of character which nothing could subdue, he was yet often turned aside from his purpose for a time by a trifling difficulty, and frequently lost himself in mists of his own creating. It is a striking fact, that men of extraordinary talents and attainments are frequently marked by the peculiarity which has been adverted to in the case of Baxter-an inaptitude to manage little matters, or to apply their general knowledge to practical purposes. Bacon could lay down laws for the government of the world, both of matter and mind, and yet could not manage with discretion his own servants. Newton could measure and weigh the universe, but in ordinary affairs manifested the simplicity of childhood. In Baxter there was a guileless simplicity of purpose, and a straightforward earnestness in prosecuting it, which prevented his attending to those minor circumstances of manner and method that often completely frustrated the object of his strongest desire. Deceived by the purity of his own principles and aims, he often expected too much from others; and was ill prepared for the reception and opposition which he experienced. Confident in the correctness of his own opinions on some important points, and desirous of inducing all men to embrace them, he over-estimated the strength of principles in others, and moderated the difficulties which obstructed the progress of his schemes. In various respects, he was born before his time; and was therefore imperfectly adapted to the world in which he lived. His schemes of reconciliation, catholic communion, and general philanthropy, which were deemed Utopian by many, have survived the opposition which they then experienced, are no longer regarded as visionary speculation, and are destined to enjoy a still greater measure of approbation in the ages to come. In the greater number of the practical writings of Baxter, a larger infusion of evangelical doctrine would have added greatly to their interest and effect. The fulness, freeness, and suitableness, of the grace and salvation of the Redeemer to sinners, are rather implied and assumed in his treatises than brought prominently forward or urged. That he understood them well is unquestionable; but his talent lay in dealing with sinners on somewhat different grounds. He had seen much of the abuse of the doctrines of grace, and was in consequence induced to dwell on the dangers of abusing them too frequently, and at too great length. In his system, terms, conditions, and qualifications (a phraseology foreign from the Gospel), frequently occur, embarrassing himself, and stumbling to others. His directions to the sinner, and the weak believer, are not sufficiently simple; they lead rather to the mind itself for comfort, than to the object which alone can relieve it. Faith, repentance, and good works, all of great importance in themselves, are more frequently the subjects of discourse than the person, the atonement, and the glory of the Saviour, as the ground of all hope, and the source of all consolation. In these respects, the writings of Baxter differ considerably from those of Owen, and the men of his school; though no substantial difference of sentiment subsisted between them. Men equally sincere and enlightened in their attachment to Christianity, view it from different points, and are variously influenced by it. Some are most attracted by its grace, others most influenced by its holiness. The divine goodness and love are consequently the chief subjects of discourse by the former, while the malignity of sin and its hatefulness to God are chiefly dwelt upon by the latter. Both hold the same sentiments respecting the two parts of divine economy, though each dwell on that, which is the principal motive to love and obedience in their respective cases. The experience of Baxter shows, that from the commencement to the close of his religious course, he was chiefly influenced by those views of God which induced hatred of sin, repentance, and self-abasement; and all that is included in the phrase-Godly fear. This led him to say, "Fear is to love, as was the law to grace; The dawning light which comes before the sun." What he felt himself to be a great constraining principle, he naturally enough applied to others; and was thus led to dwell more on the terrors," than the "tender mercies of the Lord." 66 "My feeble new-born soul began with crying, My infant life did seem to me still dying, This gives an air of sternness and severity to many of his writings, and the appearance of legality, which must not be considered as evidence that he did not understand the Gospel, enjoyed little of its consolation, or imperfectly experienced its sweetening influence. On the contrary, the very poem from which I have extracted his representation of the influence of fear, and which records his experience, is entitled Love breathing thanks and praise,' and affords the most delightful illustration of the power of this heavenly principle upon him. He tells us, after dwelling upon his fears, "At last my fears became my greatest fear, It doth but tie the hands and wash the skin. Hypocrites act a forced, affected part, Where love is absent, God hath not the heart." " Poetical Fragments, p. 13. u Ibid. pp. 14, 15. 792 THE LIFE AND WRITINGS OF RICHARD BAXTER. His pantings after greater measures of holy love and delight in God, were singularly ardent; every paragraph of this poem closing with the beautiful line, “O my dear God! How precious is thy love!” Indeed, in all his devotional writings, the predominance of his love to God is apparent; and from the contemplation of the love of God, he derived pure and constant enjoyment. The natural temper of Baxter was quick and irritable, impatient of contradiction, and prone to severity. This was partly owing to the diseased state of body, from which he endured constant and incredible pain. It appears that he was deeply sensible of this infirmity, and that he laboured hard to subdue it. It led him frequently to use harsh and irritating language towards his opponents, which created increased hostility, and gave them an idea that he was an unamiable man, who might be feared or esteemed, but who could not be loved. But if Baxter was easily provoked, he was ever ready to forgive. He was warm, but not irrascible. He cherished no resentments, was always happy to accept an explanation or apology, and was as prompt to pardon, as he had been ready to take offence. In the expression of all his feelings, he was open and undisguised. He always spoke from the heart, whether it was filled with indignation, or overflowed with love. I have literally exhausted all I can say respecting the faults and infirmities of this extraordinary and excellent man. Such as they were, they were obvious on the very surface of his character; while they constitute but a small drawback on the numerous virtues by which it was adorned. In his personal character, the grace of God shone forth with distinguished lustre. The Christian ministry enjoyed in him one of its brightest ornaments, and the Nonconformists one of their ablest defenders and advocates. He died full of years and of honour, in the presence of his brethren, and lamented by all good men. He is now enjoying that Everlasting Rest,' of which he wrote so well, and for which he prepared so many. No sculptured monument has been reared to his memory, to mark the spot where his ashes repose. He needs it not. His name lives in his works. Among the Christian writers of our country, there is perhaps no individual who occupies so wide a circle, or who fills it with so deserved an influence, as RICHARD BAXTER. CHRONOLOGICAL LIST OF THE WORKS OF BAXTER. 1. APHORISMS of Justification, with their Explications. Wherein also is opened the Nature of the Covenants, Satisfaction, Righteousness, Faith, Works, &c. 1649. 12mo. 2. The Saint's Everlasting Rest; or, a Treatise of the blessed State of the Saints in their enjoyment of God. 1649. 4to. 3. Plain Scripture Proof of Infants' Church-Membership and Baptism. 1650. 4to. 4. Animadversions on a Tract by Mr. Thos. Bedford. 1652. 4to. 5. A Friendly Accommodation of the Controversy with Mr. Bedford. 1652.-4to. 6. Tombs's Precursor, stayed and examined. 1652. 4to. 7. Letters between Mr. Baxter and Mr. Tombs, concerning their Dispute. 1652. 4to. 8. The right Method for Peace of Conscience and Spiritual Comfort, in thirty-two directions. 12mo. 1653. 9. Richard Baxter's Judgment about the Perseverance of Believers. 1653. 10. Christian Concord; or, the Agreement of the Associated Pastors and Churches of Worcestershire. 1653. 4to. 11. The Worcestershire Petition to Parliament. 1653. 4to. 12. The Petition Defended in Sixteen Queries, in a book intitled' A Brief Discovery of the three-fold State of Antichrist.' 1653. 4to. 13. True Christianity; two Assize Sermons. 1654, 4to. |