men are forgiven that they may be sanctified; they are pardoned that they may be renewed. "Holiness," says Baxter, ❝doubtless is that higher blessing which forgiveness tendeth to, as a means to the end: even that God may have his own again, which was lost, and man may again be nearer and liker to God; fitter to know, love, and honour him, and be happy therein." This conformity to God, is the end of the divine predestination; the end of the divine election; the grand end of the death of Christ; the object of all the injunctions of the word of God; and the leading design of all the discipline of his Providence.

Antinomianism, so far from regarding the moral cure of human nature as the great object and design of the Gospel, does not take it in at all, but as it exists in Christ, and becomes our's by a figure of speech. It regards the grace and the pardon as every thing, the spiritual design or effect as nothing. Hence its opposition to progressive, and its zeal for imputed sanctification; the former is intelligible and tangible, but the latter is a figment of the imagination. Hence its delight in expatiating on the eternity of the divine decrees, which it does not understand, but which serve to amuse and to deceive; and its dislike to all the sober realities of God's present dealings and commands. It exults in the contemplation of a Christ who is a kind of concretion of all the moral attributes of his people, to the overlooking of that Christ who is the Head of all that in heaven and on earth bear his likeness; and while unconscious of possessing it. It boasts in the doctrine of the perseverance of the saints, while it believes in no saint but one, that is, Jesus, and neglects to persevere. "The dreamer must feel that sin is a substantial ill, in which himself is fatally implicated, not a mere abstraction to be discoursed of; he must learn that the righteous God deals with mankind on terms perfectly adapted to the intellectual and moral conformation of human nature, of which He is the author; and he must know that salvation is a deliverance in which man is an agent, not less than a recipient."

The whole object and aim of Baxter's preaching and practical writings, were to promote holiness as the grand end of religion, and he who proposes another or inferior end of his ministry, aims at something different from the main design of the Gospel of Christ. Baxter sometimes mistook the means of

Rom. viii. 29.

Heb. xii. 10.

Ephes. i. 4.

* 1 Peter i. 15, 16.

Natural History of Enthusiasm,' p. 89.

h Ibid. v. 25-27.

accomplishing his object, and employed measures which not only failed to convince his opponents, and correct the evils of which he complained, but actually exasperated them. But we invariably perceive, both in his controversial and practical writings, the subject which was uppermost in his thoughts and desires. His definitions are sometimes incorrect, his distinctions are often injudicious, and his language frequently captious and provoking; but his own life was blameless and harmless, his character was formed on the ground of Gospel holiness, and his great and increasing anxiety was, to produce in others the enjoyment of the same salvation which he had himself received, and the purifying influence of its glorious hope.TM

The late Rev. Andrew Fuller was one of the ablest antagonists of Antinomonianism in modern times. In The Gospel worthy of all Acceptation,' and the Defence of it, and a posthumous treatise on Antinomianism published in his works, beside several other of his pieces, there are some admirable views of the subject. In his Life, by Dr. Ryland, there is a good deal of interesting information respecting the state and progress of High Calvinism during the last century. A very able and important review of Fuller's writings on this, and, indeed, all the subjects which engaged his pen, is given in Morris's Memoirs of Fuller,' which I recommend to the reader's attention who wishes to examine this topic at length.

CHAPTER X.

WORKS ON BAPTISM, QUAKERISM, AND MILLENARIANISM. Introductory Remarks-Controversy with Tombes- Plain Proof of Infant Baptism-Answered by Tombes- More Proofs of Infant Church Membership'-Controversy with Danvers- Review of the State of Christian Infants'-Controversy with the Quakers-Early Behaviour of the Quakers - Worcestershire Petition to Parliament'-' Petition Defended'-' Quaker's Catechism'-'Single Sheets' relating to the Quakers-Controversy with Beverley on the Millenium-Account of Beverley- The Glorious Kingdom of Christ described '-Answered by Beverley-Baxter's 'Reply '— Conclusion.

CONSIDERING the variety of subjects which form strictly, or by implication, the divine revelation of the sacred Scriptures, and the diversity which characterises the modes of thinking and circumstances of men, by which they are more or less influenced in forming their opinions of the will of God, it is not surprising that religious controversies have in every age of the Christian church been very numerous. Sometimes they relate to matters of great importance, and then require to be viewed with that seriousness and care, which are always becoming when such subjects are discussed. At other times they relate to subjects of inferior magnitude, respecting which men of equal integrity and decision of Christian character may differ, without any impeachment of their principles or sincerity. It has often happened, however, that these inferior points have been discussed with a warmth and violence altogether unsuitable, and which have tended to exasperate and to wound, instead of producing reconciliation and healing. Asperity, crimination, and provoking language, have been the bane of religious controversy, and have excited the most powerful prejudices against it on the part of many who might otherwise have been greatly benefited by a calm and enlightened discussion of subjects, respecting which

they are imperfectly informed. Truth, however, has sometimes derived advantage, while the disputers about it have been injured. Light has been extracted by the friction and collision of contending bodies; and after the noise and the smoke have passed way, the conflict has appeared to be not altogether in vain.

The period during which Baxter lived, was distinguished for the intense earnestness with which every religious subject, great and little, was investigated and debated. While the great interests of truth and godliness were not neglected, all that was minute was looked at with microscopic attention, and often magnified beyond its due dimensions and importance. This may, perhaps, be thought applicable to the subjects to which the present chapter is devoted; though some of the topics will be found of considerable interest. They will, at least, enable us to form a more adequate estimate of the times of Baxter, and present us with some of the active and bustling men of the period.

The controversy respecting the subjects and mode of baptism, is one of long standing in the church, and is still, seemingly, as far from being settled as ever. It is not my object at present to enter into the nature of the controversy, or to pronounce on which side the strength of the argument lies, but to give a view of Baxter's writings and efforts in relation to it. His chief antagonist in this debate, was John Tombes, B. D., minister of Bewdley, a man of considerable learning and talents, and one of the most voluminous writers on baptismal controversy which that fruitful subject has furnished. Of the origin of the war between him and Baxter, the latter has left the following account: "Mr. Tombes, who was my neighbour, within two miles, denying infant baptism, and having wrote a book or two against it, was not a little desirous of the propagation of his opinion, and the success of his writings. He thought that I was the chief hinderer, though I never meddled with the point. Whereupon he came constantly to my weekly lecture, waiting for an opportunity to fall upon that controversy in his conference with me; but I studiously avoided it, so that he knew not how to begin. He had so high a conceit of his writings, that he thought them unanswerable, and that none could deal with them in that way. At last, somehow he urged me to give my judgment of them; when I let him know that they did not satisfy me to be of his mind, but went no further with him. Upon

this he forebore coming any more to our lecture; but he unavoidably contrived to bring me into the controversy, which I shunned. For there came unto me five or six of his chief proselytes, as if they were yet unresolved, and desired me to give them in writing the arguments which satisfied me for infant baptism. I asked them whether they came not by Mr. Tombes' direction; and they confessed that they did. I asked them whether they had read the books of Mr. Cobbet, Mr. Marshall, Mr. Church, Mr. Blake, for infant baptism; and they told me,

I desired them to read what is written already, before they called for more, and then come to me, and tell me what they had to say against them. But this they would by no means do, they must have my writings. I told them, that now they plainly confessed that they came upon a design to promote their party by contentious writings, and not in sincere desire to be informed as they pretended. To be short, they had no more modesty than to insist on their demands, and to tell me, that if they turned against infant baptism, and I denied to give them my arguments in writing, they must lay it upon me. I asked them, whether they would continue unresolved till Mr. Tombes and I had done our writings, seeing it was some years since Mr. Blake and he began, and had not ended yet. But no reasoning served the turn with them, they still called for my written arguments. When I saw their factious design and immodesty, I bade them tell Mr. Tombes, that he should neither thus command me to lose a year's time in my weakness in quarrelling with him, nor should have his end in insulting over me, as if I fled from the light of truth. I therefore offered him, if we must needs contend, that we might do it the shortest and most satisfactory way, by spending one day in a dispute at his own church, where I should attend him, that his people might not remain unsatisfied, till they saw which of us would have the last word; and after that we would consider of writing.

"So Mr. Tombes and I agreed to meet at his church on the first day of January, 1649. And in great weakness thither I came, and from nine of the clock in the morning till five at night, in a crowded congregation, we continued our dispute ; which was all spent in managing one argument, from infants' right to church-membership to their right to baptism; of which he often complained, as if I assaulted him in a new way, which he had not considered of before. But this was not the first time that I had dealt with Anabaptists, few having so much to do with them