II. and King James II.; truly stated and argued.' 4to. This is a considerable volume, containing sixty-two chapters, in which the whole Nonconformist controversy is argued in a series of dialogues between a minister and a lawyer. As it was published not long before the death of Baxter, it may fairly be considered as containing his last sentiments on those points which had for so many years occupied a great portion of his attention. It was all written a considerable time before the Revolution, though published shortly after it, and while the final settlement of the government was still future. No one of the numerous works of Baxter furnishes so full, clear, and satisfactory a view of nonconformity as this volume. It contains less of personal reference and debate, and is more restricted to principles, than any of the others; so that those who wish to ascertain with the least trouble the sentiments of Baxter, will consult this work to advantage. *

Having brought our account of Baxter's works on Nonconformity to a termination, it may be proper to offer a few concluding observations. To many it will appear strange and improper that he should have employed so much time on this subject. They will be ready to ask with surprise and indignation, To what purpose was this waste? Such persons overlook the state of the times, and the peculiar situation of Baxter. The spirit of oppression and persecution then raged in the most violent manner. Many of the persecutors were men respectable in point of moral character, and a large portion professed a great regard for the interests of religion. Baxter suffered considerably himself, but he felt more for the sufferings of his brethren, than on his own account. Many of them had been driven from situations of important usefulness, separated from their families,

* A kind of answer was published to this work in a pamphlet, entitled, * Reflections on Mr. Baxter's Last Book, called English Nonconformity,' &c. 4to. 1689.

condemned to exile and imprisonment, and suffered the loss of all things. It would have been unchristian and unmanly to remain silent while these things went on, if, by expostulation, apology, or vindication, any impression could be made.

Baxter might be considered as at the head of a large portion at least of his suffering brethren; all of whom respected his character, and admired his intrepidity. He was more independent in his circumstances than most of them. He was well known at court, and had considerable influence with some of the nobility. His disinterestedness was beyond suspicion, and he was utterly regardless of all personal consequences to himself. On every emergency he was looked up to for advice; and in time of danger, his wisdom and prowess were trusted to lead on the attack, or to cover a retreat.

If he erred in appearing too often, and sometimes on occasions which scarcely required him to expose himself or his cause, it was an error of judgment only. It was the excess of zeal for the good of others, not the gratification of any selfish or sordid passion. He was often singled out as an object of attack by petty scribblers, whose motive was to excite attention to themselves, rather than a desire to do good, or the hope that they would make an impression on the champion of Nonconformity. The silent disregard of such a man was more provoking than his severest animadversion. To the notice which he took of many of them, their names are now indebted for existence; they are known, not as the writers of any thing which any body reads, but as the adversaries of Richard Baxter.

In the state of the country from the time of the Restoration till the Revolution, it was of great importance that the Nonconformist controversy should be kept alive. It tended to support the spirits of the sufferers, to preserve the flame of liberty from being altogether smothered, to keep in check those arbitrary and oppressive measures which would have proved as ruinous to the constitution of the country, as to the liberties of the Non

conformists. Nothing but a great deal of writing, and writing with force and severity, could have answered the purpose. It was necessary to speak of persecution and oppression by their proper names, and to expose them in their own colours. As there was no moderation in the measures by which the consciences of men were invaded, and their dearest rights infringed, it would be absurd to expect nothing but calmness and moderation in the writings of those who suffered and resisted; yet in general the Nonconformists wrote like Christians; and in meekness acquitted themselves.

CHAPTER VIII.

WORKS ON POPERY.

Introductory Observations- The Safe Religion'-' Winding-Sheet for Popery' -Grotian Religion'-Controversy with Peirce, Womack, Heylin, and Bramhall- Key for Catholics '—' Successive Visibility of the Church'Controversy with Johnson- Fair Warning'—'Difference between the Power of Church Pastors and the Roman Kingdom'-' Certainty of Christianity without Popery'- Full and Easy Satisfaction, which is the True Religion'-dedicated to Lauderdale-Christ, not the Pope, the Head of the Church'-' Roman Tradition Examined'' Naked Popery' -Controversy with Hutchinson- Which is the True Church'-' Answer to Dodwell'-Dissent from Sherlock'-'Answer to Dodwell's Letter calling for more Answers '-'Against Revolt to a Foreign Jurisdiction''Protestant Religion truly stated'-Conclusion.

THE doctrines and the friends of Popery had too much influence in England during the life of Baxter, not to engage his attention on a subject which had employed the pens of the ablest men from the period of the Reformation. In point of argument, every thing necessary to expose the absurd and wicked pretensions of the see of Rome, had been said long before the time of Baxter. But the interests involved in the Popish controversy were too great, and the parties engaged in supporting them too subtle, to allow the subject to sleep, or even to slumber. The well-known leanings of the Stuart family to a system more favourable than any other to their besetting sin,—the love of arbitrary power; their family alliances with its sworn defenders, their patronage of those who were considered favourable to the principles or the spirit of Popery, with many other circumstances,―kept alive the hopes of the Roman Catholics that Eng

land, one of the fairest gems in the tiara, would yet be brought back to its allegiance, and be numbered among the jewels of the Papal See.

Even the civil wars and their results did not altogether extinguish these hopes. The emissaries of Rome were active throughout their entire duration, and were considered as sometimes having a hand in the events which took place. Though Baxter certainly was credulous, we can scarcely conceive that he had no authority for asserting what he often did—that Romish priests assumed the guise of sectaries, appeared zealous in sowing dissensions, and propagating wild and extravagant opinions. His notions of the extent to which this prevailed, were probably exaggerated; but it was quite to the purpose of the Catholics to act in this manner: as the more furious the fanaticism of Protestants, the more would the necessity for an infallible head appear, and the sooner would the country be likely to become tired of its apostacy. However this may have been, Baxter felt it to be his duty, both as a Christian and a Protestant, to oppose stre

The opinion that Catholic priests were employed as disguised Puritans, or sowers of division, is not peculiar to Baxter. Sir W. Boswell, in a letter to Archbishop Laud, dated from the Hague, in the year 1640, informs him that above sixty Romish clergymen had gone, within two years, from France, to preach the Scotch covenant and the rules of that kirk, and to spread the same about the northern coasts of England; and that their great object was to effect the ruin of English Episcopacy.-Usher's Life, Appendix, p. 27. Bramhall, bishop of Derry, in 1654, assures Archbishop Usher that, in the year 1646, by order from Rome, above a hundred of the Romish clergy were sent into England, consisting of English, Scotch, and Irish, who had been educated in France, Italy, Germany, and Spain. These, he says, were mostly soldiers in the army of the Parliament. Even in 1654, he affirins that there were many priests at Paris preparing to be sent over, who held meetings twice a week, in which they opposed one another, some pretending to be for Presbytery, others for Independency, and others for Anabaptism. That their qualifications for the work in which they were to engage, were judged of by the learned superiors of some of the convents; that the parties were entered in the registers of their respective orders, but with different names, which they were to use and change as circumstances might require; and that they kept up a regular correspondence with their fraternities abroad. -Usher, p. 611.