thence to argue against certain, clear, fundamental principles. As if from some doubts about the position and motion of the stars, or of the nature of light, heat, and motion, men should argue that there is no sun, or moon, or stars at all; or as if, from the many difficulties in anatomy about the circulation of the blood; the oleum nervosum, the lymph and its vessels, the passages and the succus of the pancreas and gall; the transcolation through the intestines into the venæ lactæ, the chyly glandules, and such-like; one should arise to a conclusion that there is no blood, no chyle, no veins, no glandules, no head, nobody. Or, from the controversy, whether the heart be a mere muscle, without any proper parenchymæ, one should grow to conclude that there is no heart. So such persons, from points beyond man's reach, about God's decrees, and intentions, and the mysteries of Providence, conclude or doubt against God's goodness, that is, whether, indeed, there be a God." a

-If it were practicable to persuade men to reason on these obvious principles, how large a portion of embarrassment, and how many stumbling-blocks would be removed! Baxter does not follow up his principles with all the masterly power and closeness of argument which distinguish the Analogy of Butler; but the germ of Butler's immortal work may be said to be contained in the above passage. There are doubtless difficulties in revelation, as there are difficulties in every scheme of divine Providence which man can adopt; but there is no proper resting place between the rejection of the Gospel, on the score of its not harmonizing with our notions of the goodness of God, and absolute atheism. He who rejects Christianity on this ground, must, to be consistent, doubt whether the Supreme Being takes any interest in the affairs of his creatures; and this is all one with blotting Him out from his own universe,

- Under this head I may also rank all Baxter's sermons preached on particular occasions, and which do not require minute consideration. They may be placed either here, or under the head of his writings on Conversion, as they are of a mixed character. The following are among these, The Vain Religion of the Formal Hypocrite, and the Mischief of an Unbridled Tongue, described in several Sermons, preached at the Abbey in Westminster, before many Members of the Honourable House of Commons, 1660.' 'The Fool's Prosperity the Occasion of his Destruction, a Sermon, preached at Covent Garden.' 'A Sermon on Repentance, preached before the House of Com

a Works, vol. viii. p. 513.

mons, on the 30th of April, 1660.' 'One on Right Rejoicing, preached in St. Paul's before the Lord Mayor and Aldermen, after his Majesty's return, May 10, 1660.' What Light must Shine in Our Works.' 'True Christianity, or Christ's Absolute Dominion, and Man's necessary Self-Resignation and Subjection.' 'Two Assize Sermons.' His 'Farewell Sermon,' intended for his flock at Kidderminster. All these discourses are now printed together in the seventeenth and eighteenth volumes of his works.

"The Cure of Melancholy by Faith and Physic,' a sermon intended for the morning exercises, but which was never delivered, is a curious specimen of Baxter's preaching; abounding in medical recipes as well as in grave religious advice. He is quite right, however, in maintaining that physic is necessary, as well as faith, to eure melancholy.

Baxter appears to have had great experience in dealing with melancholy persons. The following passage in his Life relates to the subject of this discourse, and for its practical instruction deserves to be quoted. "I was troubled this year (1671)," he says, "with multitudes of melancholy persons, from several parts of the land, some of high quality, some of low, some very exquisitely learned, some unlearned; as I had been above twenty years before. I know not how it came to pass, but if men fell melancholy, I must hear from them or see them, more than any physician I know. I mention it for these three uses, to the reader, as out of all their cases I have gathered: 1. That we must very much take heed lest we ascribe melancholy phantasms and passions to God's Spirit: for they are strange apprehensions that melancholy can cause. 2. I would warn all young persons to live modestly, and keep at a sufficient distance from objects that tempt them to carnal lust. Above all, I warn young students and apprentices to avoid the beginning of this sin, as they little think what one spark may kindle. 3. I advise all men to take heed of placing religion too much in fears, and tears, and scruples; or in any other kind of sorrow, but such as tendeth to raise us to a high estimation of Christ, to the magnifying of his grace, to a sweeter taste of the love of God; and to the firmer resolution against sin: that tears and grief be not commended inordinately for themselves, or as clear signs of a converted person. We ought to call men more to look after duty than after signs as such. Set self-love to work, and spare not; so will you call them much more to the love of God. Let

them know that this love is their best sign, but that it ought to be exercised for a higher reason, than as a sign of our own hopes; for that motive alone will not produce true love to God. As the Antinomians too much exclude humiliation and signs of grace, so many of late have made their religion too much to consist in the seeking of these signs out of their proper time and place, without referring them to that obedience, love, and joy, in which true religion doth principally consist."

These very judicious observations show that Baxter was not only a most careful observer of the phenomena of human nature, with which he was so largely conversant, but that in dealing with men he was guided by the soundest principles of philosophy and religion. He justly considered many of the mental or spiritual diseases respecting which he was consulted, to arise from a diseased state of the animal frame, and that the assistance of the physician and the laboratory was required as well as the divine. He prescribed for the body as well as for the soul, though not always in either case with effect.

His views of the proper method of obtaining Christian comfort, and arriving at full satisfaction respecting a personal interest in the salvation of Christ, were sound and highly important. He did not consider these enjoyments, desirable as they are, as what ought to be directly sought, or pursued for themselves. He regarded them as effects or results rather than objects of direct pursuit. Neither health nor happiness will generally be secured by seeking them for their own sake; and will seldom fail to be enjoyed if sought for in a proper manner. This is no less true respecting the health and happiness of the soul; men can never attain them by their being made the grand or exclusive objects of attention.

Baxter produced the right kind of Christian experience, by presenting continually before the mind a great object of attraction, whose holy influence could not fail to accomplish the most delightful and salutary effects, if steadily contemplated. To produce love to God, which is the grand design of all true religion, and the spring of all purifying joy, he spoke of His love in all its fulness, and freeness, and splendour. He aimed at pro

Life, part iii. pp. 85, 86. Among the Baxter MSS. preserved in the Redcross-street library, are numerous letters addressed to him by persons in distress of mind, and copies of letters sent by him in reply. Both while he was at Kidderminster, and after his removal from it, especially about the time of bis preparing the above discourse, he seems to have had a great deal to do in this way.

ducing an overwhelming sense of gratitude and obligation, by thus exhibiting the infinite riches of the divine generosity. He knew that this would necessarily take the mind off from itself, and engage the exercise of all its faculties on an object at once worthy of their most active and enlarged exercise, and capable of affording the purest and sublimest satisfaction. He knew that the principle of love to God, being once sufficiently roused, would exert itself in doing all the will of God, and in that very exertion happiness would be experienced. The signs and evidences of the Christian character would multiply and abound, and thus those doubts and perplexities would be removed that haunt the soul which is directed chiefly to itself, for reasons of comfort and confidence before God.

His own experience is a happy illustration of the beneficial tendency of these views, and of the conduct which he pursued towards others. From his habit of body, and peculiarities of mind, it might be supposed that he would himself be the subject of much morbid feeling. But this was not the case. He tells us that he never was the subject of melancholy, or that species of mental depression arising from doubts and fears respecting the enjoyment of the divine favour, after he was properly enlightened by the Gospel. He had penetrating views of sin, deep and solemn impressions of death and eternity; but they were all founded on his clear perceptions of the character of God, and the declarations of his word; and were always connected with the enjoyment of calm satisfaction and holy tranquillity of mind. He feared always, but he also loved; he trembled, but he also rejoiced. Religion was his life; its discoveries both elevated and purified his mind; and in the discharge of its duties he found full employment for all his active and energetic powers. In the time of suffering, he fled to it for relief and repose; and he never fled in vain. It was to him a constant, as he ever found it a welcome and a sure, refuge. When in any measure free from personal and outward suffering, and capable of labour, his work left him no time for melancholy musings, or harassing fears respecting his personal safety. was his meat and his drink to do the will of God, and in doing that will he found a continual feast. Let Christianity be but thus treated, and it will never fail to produce the same practical effects, and to afford the same heavenly joy.

It

CHAPTER V.

WORKS ON CHRISTIAN ETHICS.

Introductory Observations-Systematic Theology-The Fathers-Schoolmen -Casuists-Reformers - Calvin's Institutions-Works of Perkins-Archbishop Usher's System-Leigh's Body of Divinity-Baxter's Christian Directory'-Intended as the Second Part of his Methodus '-His own Account of it-Remarks on the Arrangement-Opposed to the Politics of Hooker-Progress of the Doctrine of Passive Obedience in EnglandCharacter of the 'Directory'-Compared with the Ductor Dubitantium' of Taylor- The Reformed Pastor' Reasons for Ministerial Plainness' Poor Man's Family Book The Catechising of Families The Mother's Catechism' Sheets for the Poor and the Afflicted '-' Directions to Justices of the Peace'' How to do Good to Many'-' Counsels to Young Men''The Divine Appointment of the Lord's Day'-Concluding Remarks.

IF obedience to the will of God be the end and design of all re. ligion, it ought to occupy a chief part of our attention in every discussion of its nature. However difficult it may be to teach men some of the doctrines of religion, the most formidable difficulties really belong to its practice. This arises not from the obscurity which attaches to what God requires, but from the backwardness of man to comply with the requisition. His natural inclinations are all enlisted on the side of disobedience, or, at least, of aversion to a full conformity of disposition to the mind of God. Hence if the vestige of a doubt rests on any divine precept, or inhibition, to which it may be felt inconvenient or undesirable to render positive compliance, advantage is sure to be taken of that doubt. Every subterfuge or excuse which ingenuity can devise, will be resorted to in order to quiet conscience, or to justify to others the conduct which is pursued.

The opportunities and means of practising this species of evasion are very considerable. The unavoidable imperfection and ambiguity of human language, of which even a divine revelation in that language is not altogether divested; the