a paper dispersed in Oxford, said to be Dr. Walker's, questioning the certainty of our religion, and seeing no answer to it come from the university men, I wrote yet more methodically of all, in a book called 'The Reasons of the Christian Religion, I after added a small discourse, called More Reasons for it,' provoked by one that called himself Herbert, in which also I answered the Lord Herbert De Veritate. Since then, a nameless Sadducee hath drawn me to publish an answer to him; and in my 'Life of Faith,' and other books, I have handled the same subject. All which I tell the reader, that he may see why I have taken this subject as so necessary, why I am ending my life with the publication of these historical letters and collections, which I dare say have such evidence, as will leave every Sadducee that readeth them, either convinced or utterly without excuse." " To enter on any investigation of the truth of the extraordinary stories of witchcraft, apparitions, and prodigies, contained in this book, would be foreign from the design of these memoirs. It is difficult to account for many of the narratives, as they were furnished by persons of respectability, on whose veracity, therefore, every dependence may be placed. Many things can be explained by the supposition, that the parties were under the influence of diseased imaginations, and really believed that they saw the things of which they speak. In other cases gross imposition was without doubt practised; and a stricter scrutiny would have de tected the imposture and knavery of the parties. Some of the prodigies may be accounted for from the operation of natural causes, many of which have now become familiar to us, and others that are still occult may yet be discovered. Much must be attributed to the credulity of the age. Hence it is the less surprising that Baxter was the subject of it, when we find such men labouring under it as Judge Hale, More, Robert Boyle, and many other eminent individuals. It is not long since the statute book of the country was freed from laws, the operation of which, with the superstition of all classes, brought many an innocent individual to a horrible death." s Preface. Without referring to the foreigners, whose accounts are introduced by Baxter in this volume, there are narratives furnished by many persons of eminence in our own country. Lord Broghill, the Duke of Lauderdale, the Rev. Thos. Emlyn, of Dublin, and Dr. Dan. Williams. "Honourable mention ought to be made of John Webster, practitioner in physic, who, in 1677, when the doctrine of witchcraft was very generally I am afraid that Baxter's object in compiling and authenticating these stories, the conviction of the Sadducees, has not been accomplished by them. It will commonly be found, I apprehend, that if men do not believe Moses and the prophets, neither will they believe on the authority of "witches, hobgoblins, or chimeras dire." It is not from want of evidence that they do not believe, but from dislike to religion, which predisposes them to reject or to trifle with all evidence that the nature of the subject adınits or requires. Various causes may be assigned for the superstitious feelings, and the dread of supernatural beings, which generally belong to an unenlightened state of society. There seems naturally to exist in man, not only " a longing after immortality," but also a kind of dread of that world of spirits to which a part of his nature is allied. With this is combined a strong desire to know what belongs to that state, and its mysterious transactions. Certain passages of Scripture, misunderstood, have tended to nourish the idea, that, as in early times, 66 Descending spirits have convers'd with men, such things may happen again. The Romish doctrine of pur gatory, with the legends of the saints, have been fruitful sources of superstition, and have supplied a large portion of the material which has been wrought into the innumerable fictions that still continue afloat, and even yet too frequently constitute the terror of the nursery and the cottage. The appearance and advance of light, however, invariably operate on these superstitious fancies, like the fabled influence of the cock crowing or appearance of the morning, on the spirits of the deep. They cannot stir, or walk abroad, under the light of heaven. I cannot take leave of this portion of the writings of Baxter, without remarking, what I believe has not been attended to, that he is the first original writer on the evidences of revealed religion in the English language. Before Herbert's time believed, and most zealously contended for, published 'The Displaying of supposed Witchcraft,' in a folio volume, full of curious learning; in which he combats the erroneous opinions which then prevailed, and had been advocated by such men as Glanvil and Casaubon. Baxter published his work long after this of Webster appeared; it is rather surprising that he either knew it not, or if he was acquainted with it, that he took no notice of it. the deistical controversy had not appeared in this country, and Baxter was the first to grapple with his lordship's argument. In 1604, a translation of a work by an illustrious French, Protestant, appeared with the following title, 'A Work concerning the trueness of Christian Religion, written in French against Atheists, Epicures, Paynims, Jews, Mahometists, and other infidels, by Philip Mornay, Lord of Plessie Marlie. Begun to be translated by Sir Philip Sydney, and at his request finished by Arthur Golding, 4to.' This is a work of very considerable merit. Of the treatise of Grotius De Veritate,' which had also been translated before, it is superfluous to speak; its merits are well known, and duly estimated. Had the Atheomastix' of Bishop Fotherby, published in 1622, been completed, it would have enjoyed the precedence in this department which now properly belongs to Baxter. That learned writer proposed to treat of four subjects:-"That there is a God-That there is but one God-That Jehovah, our God, is that one God-And, that the Holy Scriptures are the word of God." His publication, however, embraces only the first two topics. These are discussed with considerable ability, and with a vast profusion of learning, which excite regret that the bishop was not spared to grapple with infidelity, after so ably demolishing Atheism. where Stillingfleet's' Origines Sacræ,' first appeared in 1663, the subject is treated with great learning and ability, and very elaborately. This distinguished performance is entitled to great praise. It contains a large portion of recondite learning; prosecutes the subject with great strength of argument; and exhibits "the grounds of the Christian faith, as to the truth and divine authority of the Scriptures," in a manner that can scarcely fail to produce conviction in the minds of honest inquirers. The works of Baxter on the evidences of religion, are neither so learned nor so systematically arranged, but they are more adapted to popular and general usefulness than is the production of Stillingfleet. They are written with more point, and contain a greater mixture of those views of Christianity which are necessary to be received as the great object of its testimony, and without which the discussion of its evidence is little calculated to profit. Neither Baxter nor Stillingfleet appears to have borrowed from the other; and each is excellent in his own way. Since that time, a multitude of works on every branch of the Christian evidence has been published. The diversified forms in which revelation has been attacked, have only occasioned a corresponding diversity of defence. If infidelity has racked its ingenuity to undermine or overthrow the citadel of God, talent not less powerful, and genius equally splendid, have been employed in successfully resisting the attempt. In argument, infidels have long since been driven from the field. They have been stripped of their armour; their sophistry and guile have been exposed; their malice detected, and their wit turned against themselves. If on the one side can be ranked a Hume and a Gibbon, a Voltaire and a Paine; on the other can be placed, Campbell, and Hales, Lardner, Watson, Paley, and Gregory, with a numerous host beside; in learning and talents equal to any of the adversaries of the faith, and in moral worth and weight of character not to be mentioned in connexion with such men. If their invaluable writings have in some measure superseded those of Baxter, it is not because they contain stronger arguments, or more ingenious reasonings, but because they are better adapted to the peculiar forms which infidelity has more recently assumed. While grateful for their labours, it is proper we should remember, that their predecessors did worthily in their time. They in fact cleared the ground, and laid the foundation of that noble structure which more modern architects have succeeded in rearing. • The latest work in this department of literature, which I have seen, is 'The Divine Origin of Christianity, deduced from some of those Evidences which are not founded on the Authority of Scripture.' By John Sheppard, 2 vols. 12mo. 1829. The author of this work is well known to the public by his beautiful little work on private devotion: the present, is of an entirely different character; but does no less credit to his talents, his learning, and his acuteness. He is quite a Baxter for his scrupulosity in weighing and balancing proofs; and much more judicious in his manner of urging them, The work is in some danger of repelling superficial readers; both the arrange ment and the learning of it require more study than they who wish to arrive at the knowledge of all science and art by the shortest road, are generally disposed to give to any subject. But the lover of close argument, and satisfactory information, will be amply repaid by the studious examination of these volumes. CHAPTER II. DOCTRINAL WORKS. Introductory Observations-Aphorisms of Justification'-Animadversions on the Aphorisms by Burgess, Warren, Wallis, Cartwright, and LawsonOther Antagonists- Apology '-Molinæus, Crandon, Eyres-Confession of Faith'-' Perseverance - Kendal - Barlow-Shepherd-Saving Faith' -'Dissertations on Justification' On Justifying Righteousness'-Controversy with Tully-' Original Sin'—' Universal Redemption'—' Catholic Theology'-' Methodus Theologiæ'' End of Doctrinal Controversies'— General View of Baxter's Doctrinal Sentiments-Strictures on his Manner of conducting Controversy-Conclusion. THE doctrinal works of Baxter, which naturally follow his writings on the evidences of religion, with the controversies in which they involved him, occupied a large portion of his active and useful life. It will be expected, therefore, that a full account of this class of his writings, and of his peculiar theological sentiments, should be given in this chapter. Though I have not shrunk from labour, in endeavouring to accomplish the task which I have voluntarily undertaken, I frankly confess that this part of it has been more difficult than any other; and I fear it may not afford the reader all the satisfaction he anticipates or desires. The immense extent of Baxter's writing on disputable subjects; the peculiar character of his mind—subtle, acute, and versatile, in an extraordinary degree; the manner in which he was assailed by the men of all parties and of all creeds, which led to a great diversity of defence and attack on his part; his favourite scheme of union and reconciliation-involving a variety of concessions, and tempting him to avail himself of many refined and untangible distinctions, are some of the causes and sources of those difficulties which belong to the attempt to ascertain his precise sentiments, and correctly to represent the design of his voluminous productions. |