sence of children, as well as what they say to them; for if occasional addresses are not supported by a regular train of holy and consistent conduct, they are not likely to produce salutary effect. There must have been some striking indications of religious feeling in Baxter, when a child; for his father remarked to Dr. Bates, that he would even then reprove the improper conduct of other children, to the astonishment of those who heard him. The account, too, which he gives of the early visitings of his conscience, shows that something was operating in him, the nature and design of which he did not then fully understand. He was addicted, during his boyhood, to various evils such as lying, stealing fruit, levity, pride, disobedience to parents. These sins made him occasionally very uneasy, even in his youth, and cost him considerable trouble to overcome. It would be improper, however, to attach much importance to these uneasy feelings, as such emotions have fre→ quently been experienced in early life, yet never followed by any evidence of decided change of character. It is only when they continue, or are afterwards accompanied by an entire change of life, that they ought to be considered as of heavenly origin. This was happily the case in the present instance. Baxter's early impressions and convictions, though often like the morning cloud and early dew, were never entirely dissipated; but at last fully established themselves in a permanent influence on his character.

His early education was very imperfectly conducted. From six to ten years of age, he was under the four successive curates of the parish, two of whom never preached, and the two who had the most learning of the four drank themselves to beggary, and then left the place. At the age of ten he was removed to his father's house, where Sir William Rogers, the old blind man of whom we have already spoken, was parson. One of his curates who succeeded a person who was driven away on being discovered to have officiated under forged orders, was Baxter's principal schoolmaster. This man had been a lawyer's clerk, but hard drinking drove him from that profession, and he turned curate for a piece of bread. He only preached once in Baxter's time, and then was drunk! From such men what instruction could be expected? How dismal must the state of the country have been, when they could be tolerated either as ministers or

e Funeral Sermon for Baxter.

teachers! His next instructor, who loved him much, he tells us, was a grave and eminent man, and expected to be made a bishop. He also, however, disappointed him; for during no less than two years, he never instructed him one hour; but spent his time, for the most part, in talking against the factious Puritans. In his study, he remembered to have seen no Greek book but the New Testament; the only father was Augustine de Civitate Dei; there were a few common modern English works, and for the most of the year, the parson studied Bishop Andrews' Sermons.d

Of Mr. John Owen, master of the free-school at Wroxeter, he speaks more respectfully. To him he was chiefly indebted for his classical instruction. He seems to have been a respectable man, and under him Baxter had for his schoolfe!lows the two sons of Sir Richard Newport, one of whom became Lord Newport; and Dr. Richard Allestree, afterwards a distinguished loyalist, for which he was made Regius Professor of Divinity, at Oxford, and Provost of Eton College. When fitted for the University by Owen, his master recommended that instead of being sent to it, he should be put under the tuition of Mr. Richard Wickstead, chaplain to the Council at Ludlow, who was allowed by the king to have a single pupil. From him, as he had but one scholar, to whom he engaged to pay particular attention, much was naturally expected. But he also neglected his trust. He made it his chief business to please the great and seek preferment; which he tried to do by speaking against the religion and learning of the Puritans, though he had no great portion of either himself. The only advantage young Baxter had with him, was the enjoyment of time and books.

Considering the great neglect of suitable and regular instruction, both secular and religious, which Baxter experienced in his youth, it is wonderful that he ever rose to eminence. Such disadvantages are very rarely altogether conquered. But the strength of his genius, the ardour of his mind, and the power of his religious principles, compensated for minor defects, subdued every difficulty, and bore down with irresistible energy every obstacle that had been placed in his way. As the progress of his religious character is of more importance than that of his learning, it is gratifying that we are able to trace it very minutely.

d Apology for the Nonconformist Ministry, p. 58.
Athen. Oxon. vol. ii. p. 505.

The convictions of his childhood were powerfully revived when about fifteen years of age, by reading an old torn book, lent by a poor man to his father. This little work was called 'Bunny's Resolution,' being written by a Jesuit of the name of Parsons, but corrected by Edmund Bunny. Previously to this he had never experienced any real change of heart, though he had a sort of general love for religion. But it pleased God to awaken his soul, to show him the folly of sinning, the misery of the wicked, and the inexpressible importance of eternal things. His convictions were now attended with illumination of mind, and deep seriousness of heart. His conscience distressed him, led him to much prayer, and to form many resolutions; but whether the good work was then begun, or only revived, he never could satisfactorily ascertain. This is a circumstance of little importance. Regeneration can take place but once, but more conversions than one are required in many an individual's life. If we are assured that the great change has really been effected, the time and circumstances in which it occurs are of small moment.

Another work which was very useful to him at this time, is better known; 'The Bruised Reed,' by Dr. Richard Sibbs; a book which has passed through many editions, and has been honoured to do good to many. Here he discovered more clearly the nature of the love of God, and of the redemption of Christ; and was led to perceive how much he was indebted to the Redeemer. Till these things are understood, and their influence felt, no man can be considered as converted. The works of Perkins 'On Repentance,' on Living and Dying well,' and 'On the Government of the Tongue,' also contributed to instruct and improve him. Thus, by means of books rather than of living

This work was originally written on the principles of Popery; but Bunny expunged and altered whatever was unsuitable to the Protestant belief, and published it in an improved form. The Jesuit was naturally enough displeased at the freedom used with his work, which led Mr. Bunny to write a pamphlet in defence of his conduct. Bunny was a Puritan of the oldest class. He was rector of Bolton Percy, and enjoyed some other preferments in the church; but he was a man of apostolic zeal, and travelled much through the country for the purpose of preaching the gospel. He died in 1617. (Athen. Oxon.' vol. 1. p. 364.) The work edited by Bunny was useful to others as well as to Baxter. Two other Nonconformist ministers, Mr. Fowler and Mr. Michael Old, were first seriously impressed by it; and Baxter tells us that he had heard of its success with others also. (Baxter against Revolt to a Foreign Jurisdiction, p. 540.)

Luke xxii. 32.

instruments, God was pleased to lead him to himself. His connexions with men tended to injure and to stumble him rather than to do him good. Among the things he mentions which had no tendency to promote his spiritual profit, was his confirmation by Bishop Morton, to whom he went when about fourteen, with the rest of the boys. He asked no questions, required no certificate, and hastily said, as he passed on, three or four words of a prayer, which Baxter did not understand." The careless observance of the forms of religion, whether these forms be of human or divine ordination, is never defensible: and must always have a hardening effect on the mind.

While residing at Ludlow Castle with Mr. Wickstead, he was exposed to great temptation. When there, he formed an acquaintance with a young man, who afterwards unhappily apostatised, though he then appeared to be decidedly religious. They walked together, read together, prayed together, and were little separate by night or by day. He was the first person Baxter ever heard pray extempore, out of the pulpit; and who taught him to do the same. He appeared full of zeal and diligence, of liberality and love; so that, from his example and conversation he derived great benefit. This young man was first drawn from his attachment to the Puritans by a superior, then led to revile them, and finally to dishonour his profession by shameful debauchery. Such frequently is the progress of religious declension.

During his short residence at Ludlow Castle, Baxter made a narrow escape from acquiring a taste for gaming, of which he gives a curious account. The best gamester in the house undertook to teach him to play. The first or second game was so nearly lost by Baxter, that his opponent betted a hundred to one against him, laying down ten shillings to his sixpence. He told him there was no possibility of his winning, but by getting one cast of the dice very often. No sooner was the money down, than Baxter had every cast that he wished; so that before a person could go three or four times round the room the game was won. This so astonished him that he believed the devil had the command of the dice, and did it to entice him to play; in consequence of which he returned the ten shillings, and resolved never to play more. Whatever may be thought of the fact or of Baxter's reasoning on it, the result was to him important and beneficial.

Third Defence of Noncon. p. 40.

On returning from Ludlow Castle to his father's, he found his old schoolmaster, Owen, dying of a consumption. At the request of Lord Newport, he took charge of the school till it should appear whether the master would die or recover. In about a quarter of a year his death relieved Baxter from this office, and as he had determined to enter the ministry, he placed himself under Mr. Francis Garbet, then minister of Wroxeter, for further instruction in theology. With him he read logic about a month, but was seriously and long interrupted, by symptoms of that complaint which attended him to his grave. He was attacked by a violent cough, with spitting of blood, and other indications of consumption. These symptoms continued to distress him for two years, and powerfully tended to deepen his religious feelings. A common attendant on such a state of body, depression of spirits, Baxter also experienced. He became more anxious about his eternal welfare, entertained doubts of his own sincerity, and questioned whether he had any spiritual life whatever. He complained grievously of his insensibility: "I was not then," he says, “sensible of the incomparable excellence of holy love, and delight in God; nor much employed in thanksgiving and praise; but all my groans were for more contrition, and a broken heart; I prayed most for tears and tenderness."

Ezekiel Culverwell's Treatise on Faith,' and some other good books, together with the assistance of Mr. Garbet, and other excellent men, were the means of comforting and still further instructing him. The apparent approaches of death on the one hand, however, and the smitings of conscience on the other, were the discipline which, under gracious influence, produced the most valuable results. They made him appear vile and loathsome to himself, and destroyed the root of pride in his soul. They restrained that levity and folly to which he was, by age and constitution, inciined. They made this world appear to him as a carcass without life or loveliness, and undermined the love of literary fame, of which he had before been ambitious. They produced a higher value for the redemption of Christ, and greater ardour of devotedness to the Redeemer himself. They led him to seek first the kingdom of heaven, and to regard all other things as of subordinate and trifling importance. The man who experienced such benefits from the divine treatment, had reason to rejoice, rather than to complain of it; and so did Baxter.

In consequence of these things, divinity was not merely carried on