seeming differences; with the terms necessary for concord among all true churches and Christians.' 1691. 4to.

Among the last of Baxter's writings, there yet remains another treatise which belongs to the subject of this chapter. 'Of National Churches; their description, institution, use, preservation, danger, maladies, and cure.' 1691. 4to. In this pamphlet he endeavours to prove that national churches are of Christ's institution; but when he comes to explain himself, the national church which he approves, is such as the world has never yet seen, nor is likely soon to see, unless more extraordinary changes take place than have yet occurred in the history of our planet. What will be the duty of Christians, when kings and rulers, with their subjects, shall in general be influenced by Christian principles, and under the direction of scriptural laws, it will be time enough to discuss when these things shall take place.

Baxter continued to look forward to some such mighty and glorious change; which induces me to place here, though not in the order in which the book occurred, his 'Moral Prognostication: First, What shall befall the Churches on Earth, till their Concord, by the Restitution of their Primitive Purity, Simplicity, and Charity. Secondly, How that Restitution is likely to be made, if ever, and what shall befall them thenceforth unto the end, in that golden age of love.' b

This tract was written in 1661, but not published till 1680. Had it been produced immediately before his death, it might have been regarded as insinuating something of a claim to prophetic foresight. Baxter, however, professed to be no prophet; but reasoning on certain principles, he considered himself justified in anticipating specific results. He professes great confidence, that God would in due time raise up some wise and

b Works, vol. xv.

spiritual king, who should discern the best method of promoting peace and union among all parties, and who should be eminently instrumental in advancing the interests of religion among men. It is not for us to say what will be; but judging from the past course of the divine proceedings, and the genius of Christianity, it is not likely that the kings of the earth are ever destined to be the great means of promoting and establishing the spiritual glory of the kingdom of Christ.

Having concluded the historical account of the numerous writings of our author, on the subject of catholic communion, it may now be necessary to state in a few words, what his sentiments on church government and communion, divested of all controversy, really were. As nearly as I can ascertain, I should judge they were as follows:

He held the necessity of maintaining social and church fellowship with all, who, in the judgment of charity, ought to be regarded as real Christians; but disapproved of holding communion with those who ought not to be so considered. He approved of a civil establishment of Christianity, and of the maintenance of the ministers by national funds; but it was only such an establishment as should leave the ministers unfettered and unembarrassed in their work; and which should neither too severely enforce the payment of tithes, nor much restrain any who dissented from it. He was opposed to tests and covenants of human framing, unless of the most general nature. He did not object to a moderate kind of episcopacy, which amounted, in fact, rather to a voluntary submission of the ministers of a district, to a constant but limited presidency, on the part of some one individual, on account of his age or some superior qualifications. While he contended for ministerial authority, he recognised the rights of a Christian congregation to choose its own pastor, and also to a certain share in the discipline of the church. He did not object to a liturgy, but to

many parts of that used in the church. He also objected to the enforcement of it on any, and to strict adherence to it on all occasions. In short, he considered a Christian church to be an association of spiritual persons for their own good and the good of others; which ought to be aided and countenanced by the civil magistracy professing Christianity; but which should not be deprived of its own inherent and independent right to manage its own affairs, and to adapt its proceedings to its peculiar case and circumstances. Various other things were either contended for or objected to by him; but these positions may be considered as embracing the substance of the sentiments he advocated in his numerous writings for peace and love.

It is not my business to point out the defects or inconsis tencies of his system or his practice, but to call the attention of the reader to what it really was. He lived during a period

He had to

when much warmth and keenness were manifested on all the points which we have brought under review. feel, or rather to fight his way on every point.

There were

few to assist him in the peculiar course he had marked out for himself, and, therefore, all due allowance must be made for the mistakes into which he fell.

With all his faults and imperfections, he was a man of a truly catholic spirit, who laboured hard to heal the wounds that had been inflicted on the church by various means, and for which there seemed to be no cure. He acted as a pioneer, preparing the way for clearer statements than his own, and for a more correct system than has yet been generally adopted. His catholic principle of fellowship with all genuine Christians, is better understood than it was; though even yet, alas! but partially adopted as a principle, and still more imperfectly exemplified in practice. It implies not indifference to truth, but devoted attachment to it. It involves union without compromise, and co-operation without sacrifice of consistency. It recognises the exclusive claims of divine authority in religion,

and the unquestionable rights of conscience; securing for each individual the power of acting according to his own convictions, while it requires him to concede no less to others. It will ultimately effect what acts of uniformity have hitherto failed to produce, and which will never be brought about either by compulsory measures of state, or stormy controversies in the church. A greater portion of the spirit of Christ, and a brighter manifestation of his holy image, will do more to unite all his disciples, than the most perfect theory of church government that has yet been recommended, or forced on the world. When this blessed period of love and union shall arrive, the services of Baxter as the indefatigable advocate of catholic communion will not be forgotten.

CHAPTER VII.

WORKS ON NONCONFORMITY.

Introductory Observations on the History of Nonconformity-'The Nonconformist Papers'-Never answered-' Sacrilegious Desertion of the Ministry' -The Judgment of Nonconformists of the Office of Reason in Matters of Religion'-'Of the Difference between Grace and Morality '-' About Things Indifferent' About things Sinful '-'What Mere Nonconformity is not '"Nonconformists' Plea for Peace'-Second Part of Ditto-Defence of DittoCorrespondence with Tillotson-Answer to Dr. Stillingfleet' Second Defence of the Mere Nonconformist'-' Search for the English Schismatic '— "Treatise of Episcopacy'—' Third Defence of the Cause of Peace '—' Apology for the Nonconformists' Ministry'-' English Nonconformity'-Conclusion.

THE distinction which I have made between the works of Baxter on Catholic Communion and Church Government, and those on the Nonconformist controversy, may appear to some merely a refinement, and that the publications thus distinguished, belong all to one class. Attention to the nature of many of these works, however, will show that this is not correct. The subjects, it is true, do frequently shade into each other; but they are substantially distinct. Many of the publications on church government might have been written, though the question of nonconformity had never been agitated; while that question, on the other hand, involved many points, which are altogether independent of particular views of church polity. The distinction will, at all events, be convenient, as it enables us to separate the voluminous writings of our author on subjects very closely connected, but which, if treated under one head, would have been tiresome both to the writer and to the reader.