some master-points of this system of mistakes, which are so necessarily concatenated to the rest, that they may easily see, if they have one, they must have all, unless they hold contradictions. As to instance in the doctrine of justification before faith, or the dissolving of the obligation to punishment, which is nothing but the remission of sin before faith. So that nothing remains since Christ's death (as some) or since God's decree (as others) but only to have your pardon manifested, or to be justified in conscience, or (as some phrase it) to have that justification which is terminated in conscience. There is a very judicious man, Mr. Benjamin Woodbridge, of Newbury, hath written so excellent well against this error, and in so small room, being but one sermon, that I would advise all private Christians to get one of them, and peruse it, as one of the best, easiest, cheapest preservatives against the contagion of this part of Antinomianism.

I had not troubled the reader with this apology, had I thought so well of this writing, as to be sufficient apology for itself; or had I not taken it for a heinous crime to speak idly in print.

For the doctrine here contained, it is of a middle strain, between (I think) the extremes of some others. I have labored so to build up peace as not thereby to fortify presumption. And perhaps in some points you may see my meaning more plainly, which, through the obscurity of former writings, I was misunderstood in. As for the manner of this writing, I must desire them that expect learning or exactness, to turn away their eyes, and know, that I wrote it not for such as they. I use not to speak any thing but plain English to that sex, or to that use and end, for which I wrote these lines. I wrote to the utmost verge of my paper, before I thought to make it public, and so had no room for marginal quotations, (nor time to transcribe that copy, that I might have room,) nor indeed much mind of them, if I had both room and time.

As, in all the removes of my life, I have been still led to that place or state which was farthest from my own thoughts, and never designed or contrived by myself; so all the writings that yet I have published are such as have been, by some sudden, unexpected occasion, extorted from me, while those that I most affected have been stifled in the conception; and those I have most labored in must lie buried in the dust, that I may know it is God that is the disposer of all. Experience persuadeth me to think, that God, who hath compelled me hitherto, intendeth to make this hasty writing a means for the calming of some troubled souls; which if he do, I have my end. If I can do nothing to the church's public peace, either through my own unskillfulness and unworthiness, or through the prevalency of the malady; yet will it be my comfort to further the peace of the poorest Christian. (Though to the

former, also, I shall contribute my best endeavors, and am with this sending to the press some few sheets to that end, with our " Worcestershire Agreement.") The full accomplishment of both; the subduing of the prince of darkness, confusion, and contention; the destroying of that pride, self-esteem, self-seeking, and carnalmindedness, which, remaining even in the best, are the disturbers of all peace; the fuller discovery of the sinfulness of unpeaceable principles, dispositions and practices; the nearer closure of all true believers, and the hastening of the church's everlasting peace ;these are his daily prayers, who is

A zealous desirer of the peace of the

May 7, 1653.

church, and of every faithful soul,

RICHARD BAXTER.

THE

RIGHT METHOD

FOR

A SETTLED PEACE OF CONSCIENCE,

AND

SPIRITUAL COMFORT.

Ir must be understood, that the case here to be resolved is not, How an unhumbled, profane sinner, that never was convinced of sin and misery, should be brought to a settled peace of conscience. Their carnal peace must first be broken, and they must be so far humbled, as to find the want and worth of mercy, that Christ and his consolations may not seem contemptible in their eyes. It is none of my business now to give any advice for the furthering of this conviction or humiliation. But the case in hand is, 'How a sinner may attain to a settled peace of conscience, and some competent measure of the joy of the Holy Ghost, who hath been convinced of sin and misery, and long made a profession of holiness, but liveth in continual doubtings of their sincerity, and fears of God's wrath, because of an exceeding deadness of spirit, and a want of that love to God, and delight in him, and sweetness in duty, and witness of the Spirit, and communion with God, and the other like evidences which are found in the saints.' How far the party is right or wrong in the discovery of these wants, I now meddle not. Whether they judge rightly or wrongly, the Directions may be useful to them. And though I purposely meddle not with the unhumbled, that feel not the want of Christ and mercy, yet most that falls may be useful to all that profess the Christian faith. For I shall study so to avoid the extremes in my doctrinal directions, as may conduce to your escaping the desperate extremes of ungrounded comforts, and causeless terrors in your own spirit.

Of my directions, the first shall be only general, and the rest more particular. And all of them I must entreat you, 1. To observe the order and method, as well as the matter; and that you would practice them in the same order as I place them. 2. And to remember that it is not only comfortable words, but it is directions for your own practice, which here I prescribe you; and therefore that it is not the bare reading of them that will cure you; but if you mean to have the benefit of them, you must bestow more time in practicing them, than I have done in penning them; yea, you must make it the work of your life. And let not that startle you, or seem tedious to you, for it will be no more grievous a work to a well-tempered soul, than eating, or drinking, or sleep, or recreation, is to an healthful body; and than it is to an honest woman to love and delight in her husband and her children, which is no grievous task,

Direction I. Get as clear a discovery as you can of the true cause of your doubts and troubles; for if you should mistake in the cause, it would much frustrate the most excellent means for the cure.')

The very same doubts and complaints may come from several causes in several persons, and therefore admit not of the same way of cure. Sometimes the cause begins in the body, and thence proceedeth to the mind; sometimes it begins in the mind, and thence distempereth the body. Sometimes in the mind, it is most, or first, from worldly crosses, and thence proceedeth to spiritual things. And of spiritual matters, sometimes it begins upon scruples or differences in religion, or points of doctrine; sometimes, and most commonly, from the sense of our own infirmities; sometimes it is only from ordinary infirmities; sometimes from some extraordinary decay of inward grace; sometimes from the neglect of some weighty duty; and sometimes from the deep wounds of some heinous, secret, or scandalous sin; and sometimes it is merely from the fresh discovery of that which before we never did discern; and sometimes from the violent assault of extraordinary temptations. Which of these is your own case, you must be careful to find out, and to apply the means for cure accordingly. Even of true Christians, the same means will not fit all. The difference of natures, as well as of actual cases, must be considered. One hath need of that tender handling, which would undo another; and he again hath need of that rousing which another cannot bear. fore understand, that when I have given you all the directions that I can, I must, in the end hereof, advise you to take the counsel of a skillful minister, in applying and making use of them; for it is in this, as in the case of physic, when we have written the best books of receipts, or for methodical cures; yet we must advise

And there

people to take heed how they use them, without the advice of a learned and faithful physician; for medicines must not be only fitted to diseases, but to bodies: that medicine will kill one man, which will cure another of the same distemper; such difference there may be in their age, strength, complexion, and other things. So is it much in our present case. And therefore, as, when all the physic books in the world are written, and all receipts known, yet will there be still a necessity of physicians; so, when all discoveries and directions are made in divinity, there will still be a necessity of a constant standing ministry. And as ignorant women and empirics do kill ofttimes more than they cure, though they have the best receipts, for want of judgment and experience to use them aright; so do ignorant teachers and guides by men's souls, though they can say the same words as a judicious pastor, and repeat the same texts of scripture. Not that I mean that such can do no good: yes, much, no doubt, if they will humbly, compassionately, and faithfully improve their talents within the verge of their own calling; which if they go beyond, ordinarily a remarkable judgment followeth their best labors; both to the churches, and particular souls that make use of them. And therefore because (if my conjectural prognostics fail not, as I daily pray they may) we are like to be more tried and plagued in this way than ever were any of our forefathers since Adam's days, till now; and seeing this is the hour of our temptation, wherein God is purposely separating the chaff, and discovering to the world the dangers of injudicious, misguided zeal; I shall therefore both first and last advise you, as ever you would have a settled peace of conscience, keep cut of the hand of vagrant and seducing mountebanks, under what names, or titles or pretenses soever they may assault you. Especially suspect all that bestow as much pains to win you to their party, as to win you to Christ.

Direct. II. Make as full a discovery as you can, how much of the trouble of your mind doth arise from your melancholy and bodily distempers, and how much from discontenting afflictions in your worldly estate, or friends, or name, and according to your discovery make use of the remedy.'

I put these two causes of trouble here together in the beginning, because I will presently dismiss them; and apply the rest of these directions only to those troubles that are raised from sins and wants in grace.

1. For melancholy I have by long experience found it to have so great and common a hand in the fears and troubles of mind, that I meet with not one of many, that live in great troubles and fears for any long time together, but melancholy is the main seat of them; though they feel nothing in their body, but all in their mind. I would have such persons make use of some able, godly physician,