On himself, this species of latitudinarianism produced little injurious effect, but I fear it had a baneful influence on others. The rejection of all human authority and influence in religion, requires to be balanced by a very strong sense of the divine authority, to prevent its generating a state of mind more characterised by pride of intellect, and independence of spirit, than by the humility and diffidence which are essential features in the Christian character. It is a singular fact, that the Presbyterians, though at first more rigid in their doctrinal views, and more exclusive in their spirit and system of church government, than the Independents, became before the death of Baxter the more liberal party. High views began to be ascribed by them to their now moderate brethren; and, to avoid the charge of Antinomianism, which Baxter was too ready to prefer against such as differed from some of his views, the Presbyterians seem gradually to have sunk into a state of low moderate orthodoxy, in which there was little of the warmth or vitality of evangelical religion.

In further illustration of the influence now adverted to, it must be remarked, that the first stage in that process of deterioration which took place among the Presbyterian dissenters, was generally characterised by the term Baxterianism: a word to which it is difficult to attach a definite meaning. It denotes no separate sect or party, but rather a system of opinions on doctrinal points, verging towards Arminianism, and which ultimately passed to Arianism and Socinianism. Even during Baxter's own life, while the Presbyterians taxed the Independents with Antinomianism, the latter retorted the charge of Socinianism, or at least of a tendency towards it in some of the opinions maintained both by Baxter and others of that party. To whatever cause it is to be attributed, it is a melancholy fact, that the declension which began even at this early period in the Presbyterian body, went on slowly but surely, till

from the most fervid orthodoxy, it finally arrived at the frigid zone of Unitarianism.

I wish not to be understood as stating, that Baxter either held any opinions of this description, or was conscious of a tendency in his sentiments towards such a fearful consummation; but, that there was an injurious tendency in his manner of discussing certain important subjects. It was subtle, and full of logomachy; it tended to unsettle, rather than to fix and determine; it gendered strife, rather than godly edifying. It is not possible to study such books, as his Methodus,' and his Catholic Theology,' without experiencing, that we are brought into a different region from apostolic Christianity: a region of fierce debate and altercation about words, and names, and opinions; in which all that can be said for error is largely dwelt upon, as well as what can be said for truth. The ambiguities of language, the diversities of sects, the uncertainties of human perception and argument, are urged, till the force of revealed truth is considerably weakened, and confidence in our own judgment of its meaning greatly impaired. Erroneous language is maintained to be capable of sound meaning, and the most scriptural phrases to be susceptible of unscriptural interpretation, till truth and error almost change places, and the mind is bewildered, confounded, and paralysed.

Into this mode of discussing such subjects, was this most excellent man led, partly by the natural constitution of his mind, which has often been adverted to; partly by his ardent desire of putting an end to the divisions of the Christian world, and producing universal concord and harmony. He failed where success was impossible, however plausible might have been the means which he employed. He understood the causes of difference and contention better than their remedies; hence the measures which he used, frequently aggravated instead of curing the disease. His controversial writings, it is said, "were never answer

ed." To answer them was impracticable. They were entrenched within such lines of words, such barriers of technicalities, and such interminable series of distinctions, that any approach to the main subject was rendered utterly hopeless. Baxter was clad in an impenetrable coat of mail of his own framing, which not only entirely protected its wearer, but presented innumerable points, that rendered grappling with him exceedingly dangerous to the assailant. Conscious of his own integrity and safety, and not unconscious of his giant strength, he hurled fearless defiance at all adversaries, and quietly waited the onset.

Meanwhile that cause which he had so much at heart, lost rather than gained, from these means of promoting it. Error was not overthrown or dislodged; the chief difficulties attaching to certain truths, remained where they had ever been; for the obscurity hanging over the divine purposes and administration, continued as profound as ever. In all this we are taught the imbecility of man, and how little he is capable of achieving, even with the best intentions, without the special blessing of God. Man's apparent intelligence and wisdom have often been considered as of vast importance to the interests of truth and of heaven; but have nearly as often as they have been thus regarded, occasioned disappointment and regret. It is thus God enforces his own injunction; "Let not the wise man glory in his wisdom; but let him that glorieth, glory in the Lord."

While a portion of evil, probably resulted from Baxter's mode of conducting controversy, and no great light was thrown by him on some of the dark and difficult subjects which he so keenly discussed, I have no doubt he contributed considerably to produce a more moderate spirit towards each other, between Calvinists and Arminians, than had long prevailed. Though he satisfied neither party, he must have convinced both, that great difficulties exist on the subjects in debate, if pursued beyond a certain length; that allowance ought to be made by each, for the weakness or prejudices of the other; and that genuine religion

is compatible with some diversity of opinion respecting one or all of the five points. In as far as such an effect has arisen from his doctrinal writings, the church of Christ has derived benefit from them. If my opinion may be expressed at the end of this long chapter in a single sentence, I would say, Baxter was probably such an Arminian as Richard Watson; and as much a Calvinist as the late Dr. Edward Williams.

CHAPTER III.

WORKS ON CONVERSION.

Introductory Remarks- Treatise of Conversion '-'Call to the Unconverted' Now or Never '-' Directions for a Sound Conversion '-' Directions to the Converted '- Character of a Sound Christian '-' Mischiefs of Self-ignorance'-The Countess of Balcarras-Controversy with Bishop Morley A Saint or a Brute'-Various smaller Treatises-Concluding Observations.

THE class of books to which this chapter is devoted, must ever rank high, perhaps I should say highest, among the works of Baxter. As they treat of the most important subject which can occupy the attention of mankind in its degenerate state; so they discuss that subject with a power which is probably unequalled in human writings. While Baxter's talents were adequate to any subject to which they might be directed, the conversion of men was the grand object to which he devoted them, in the fullest extent in which they could be exercised. Other things he might resort to as recreation, or submit to as duty; this employment constituted his sacred delight. His whole soul was here eminently at home; he revels and luxuriates in it, exulting in the privilege of calling sinners to repentance, and thus promoting the glory of his Lord and Master.

In this department of writing, I am not aware that he had properly any predecessor in the English language. Among the works both of the episcopal and puritan divines, many excellent discourses on most branches of Christian faith and duty had previously appeared. The Puritans excelled especially in