into the people, that they presently, in a wild disorder, ran out of the church; their eagerness to haste away, put all into a tumult: Mr. Baxter, without visible disturbance, sat down in the pulpit: After the hurry was over, he resumed his discourse, and said to compose their minds, "We are in the service of GoD to prepare our"selves, that we may be fearless at the great noise of "the dissolving world, when the heavens shall pass away, "and the elements shall melt with fervent heat; the earth also, "and the works that are therein, shall be burnt up," 2 Pet. iii. 10, 11, 12, 13, 14.

After St. Dunstan's church was pulled down in order to its rebuilding, he removed to Black-Friars, and continued his preaching there to a vast concourse of hearers till the memorable Bartholomew.

In the year 1661, a parliament was called, wherein was passed the act of uniformity, that expelled from their public places about two thousand ministers. I will only take notice concerning the causes of that proceeding, that the old clergy from wrath and revenge, and the young gentry from their servile compliance with the court, and their distaste of serious religion, were very active to carry on and complete that act. That this is no rash imputation upon the ruling clergy then is evident, not only from their concurrence in passing that law, for actions have a language as convincing as that of words, but from Dr. Sheldon then Bishop of London, their great leader; who when the Lord Chamberlain, Manchester, told the king, while the act of uniformity was under debate,That he was afraid the terms of it were so rigid, that many of the ministers would not comply with it; he replied, I am afraid they will.' This act was passed, after the king had engaged his faith and honour, in his declaration from Breda, to preserve the liberty of conscience inviolate, which promise opened the way for his restoration; and after the royalists here had given public assurance, that all former animosities should be buried, as rubbish under the foundation of an universal concord. Mr. Baxter, who was involved with so many ministers in this calamity, and was their brightest ornament, and the best defence of their righteous, though oppressed cause, made two observations upon that act and our ejection.

The one was, that the ministers were turned and kept out from the public exercise of their office in that time of their lives that was most fit to be dedicated and em

ployed

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 judg ment, 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 exem plified 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.

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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 lau guishing 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 requires, 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 GOD. 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 be read it with tears, and died with it in his hand.