Birth of Baxter-Character of his Father-Low State of Religion-Baxter's first religious Impressions-His early Education-Progress of his religious Feelings-Residence at Ludlow Castle-Escapes acquiring a Taste for Gaming-Returns Home-Illness and its Effects-Nature and Progress of his Education-Its Defects-Troubled with Doubts-Distress of Mind-Diseased Habit of Body-Goes to Court-Remarkable Preservation-Death of his Mother-His Attachment to the Ministry-His Conformity-Becomes acquainted with the Nonconformists-Ordained to the Ministry.

THE excellent person whose life and writings constitute the subject of the following memoirs, was the son of Richard Baxter, of Eaton-Constantine, in Shropshire. His mother's name was Beatrice, a daughter of Richard Adeney, of Rowton, near High-Ercall, the seat of Lord Newport, in the same county At this place Richard Baxter was born, on the 12th of November, 1615; and here he spent, with his grandfather, the first ten years of his life.

His father was a freeholder, and possessed of a moderate estate; but having been addicted to gaming in his youth, his property became so deeply involved, that much care and frugality were required to disencumber it at a future period of his life. Before, or about the time that Richard was born, an important change took place in his father. This was effected chiefly by the reading of the Scriptures, as he had not the benefit of christian association, or of the public preaching of the Gospel. In

(a) It seems rather singular that Baxter should be guilty of a mistake respecting the day of his own birth. There is, however, a discrepancy between the date here given by himself, and that in the parish register. The following extract from it, made by my friend Mr. Williams, of Shrewsbury, shows that either Mr. Baxter or the parish clerk must have made a mistake. "Richard sonne and heyr of Richard Baxter of Eaton-Constantyne and Beatrice his wife, baptized the sixth of November, 1615." If he was baptised on the sixth, he could not be born on the twelfth! But perhaps sixth is a mistake in the register for sixteenth.

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deed, the latter privilege could scarcely then be enjoyed in that county. There was little preaching of any kind, and that little was calculated to injure, rather than to benefit. In High Ercall, there were four readers in the course of six years; all of them ignorant, and two of them immoral men. At Eaton-Constantine, there was a reader of eighty years of age, Sir William Rogers, who never preached; yet he had two livings, twenty miles apart from each other. His sight failing, he repeated the prayers without book, but to read the lessons, he employed a common laborer one year, a tailor another; and, at last, his own son, the best stage-player and gamester in all the country, got orders and supplied one of his places. Within a few miles round were nearly a dozen more ministers of the same description: poor, ignorant readers, and most of them of dissolute lives. Three or four, who were of a different character, though all conformists, were the objects of popular derision and hatred, as Puritans. When such was the character of the priests, we need not wonder that the people were profligate, and despisers of them that were good. The greater part of the Lord's-day was spent by the inhabitants of the village in dancing round a may-pole, near Mr. Baxter's door, to the no small distress and disturbance of the family.

To his father's instructions and example, young Richard was indebted for his first religious convictions. At a very early period, his mind was impressed by his serious conversation about God and the life to come. His conduct in the family also, and the manner in which he was reproached by the people as a Puritan and hypocrite, gave additional effect to his conversation. Parents should be careful what they say in the presence of children, as well as what they say to them; for if occasional addresses are not supported by a regular train of holy and consistent conduct, they are not likely to produce salutary effect. There must have been some striking indications of religious feeling in Baxter, when a child; for his father remarked to Dr. Bates, that he would even then reprove the improper conduct of other children, to the astonishment of those who heard him. The account, too, which he gives of the early visitings of his conscience, shows that something was operating in him, the nature and design of which he did not then fully understand. He was addicted, during his boyhood, to various evils-such as lying, stealing fruit, levity,

(b) In his Third Defence of the Cause of Peace, Baxter gives the names of all the individuals above referred to, with additional circumstances of a disgraceful nature in the history of each. The statement is a very shocking one, even in the most mitigated form in which I could present it; but justice to Baxter and to his account of the times, required that the facts should not be withheld. They give a deplorable view of the state of the period, and show, very powerfully, the necessity of some of the measures which were pursued at a future period for the purification of the church. (c) Funeral Sermon for Baxter.

pride, disobedience to parents. These sins made him occasionally very uneasy, even in his youth, and cost him considerable trouble to overcome. It would be improper, however, to attach much importance to these uneasy feelings, as such emotions have frequently been experienced in early life, yet never followed by any evidence of decided change of character. It is only when they continue, or are afterwards accompanied by an entire change of life, that they ought to be considered as of heavenly origen. This was happily the case in the present instance. Baxter's early impressions and convictions, though often like the morning cloud and early dew, were never entirely dissipated; but at last fully established themselves in a permanent influence on his

character.

His early education was very imperfectly conducted. From six to ten years of age, he was under the four successive curates of the parish, two of whom never preached, and the two who had the most learning of the four drank themselves to beggary, and then left the place. At the age of ten he was removed to his father's house, where Sir William Rogers, the old blind man of whom we have already spoken, was parson. One of his curates who succeeded a person who was driven away on being discovered to have officiated under forged orders, was Baxter's principal schoolmaster. This man had been a lawyer's clerk, but hard drinking drove him from that profession, and he turned curate for a piece of bread. He only preached once in Baxter's time, and then was drunk! From such men what instruction could be expected? How dismal must the state of the country have been, when they could be tolerated either as ministers or teachers. His next instructor, who loved him much, he tells us was a grave and eminent man, and expected to be made a bishop. He also, however, disappointed him; for during no less than two years, he never instructed him one hour; but spent his time, for the most part, in talking against the factious Puritans. In his study, he remembered to have seen no Greek book but the New Testament; the only father was Augustine de Civitate Dei; there were a few common modern English works, and for the most of the year, the parson studied Bishop Andrew's Sermons.d

Of Mr. John Owen, master of the free-school at Wroxeter, he speaks more respectfully. To him he was chiefly indebted for his classical instruction. He seems to have been a respectable man, and under him Baxter had for his schoolfellows the two sons of Sir Richard Newport, one of whom became Lord Newport; and Dr. Richard Allestree, afterwards a distinguished loyalist, for which he was made Regius Professor of Divinity,

(d) Apology for the Nonconformist Ministry, p. 58.

at Oxford, and Provost of Eton College. When fitted for the University by Owen, his master recommended that instead of being sent to it, he should be put under the tuition of Mr. Richard Wickstead, chaplain to the Council at Ludlow, who was allowed by the king to have a single pupil. From him, as he had but one scholar, to whom he engaged to pay particular attention, much was naturally expected. But he also neglected his trust. He made it his chief business to please the great and seek preferment; which he tried to do by speaking against the religion and learning of the Puritans, though he had no great portion of either himself. The only advantage young Baxter had with him, was the enjoyment of time and books.

Considering the great neglect of suitable and regular instruction, both secular and religious, which Baxter experienced in his youth, it is wonderful that he ever rose to eminence. Such disadvantages are very rarely altogether conquered. But the strength of his genius, the ardor of his mind, and the power of his religious principles, compensated for minor defects, subdued every difficulty, and bore down with irresistible energy every obstacle that had been placed in his way. As the progress of his religious character is of more importance than that of his learning, it is gratifying that we are able to trace it very minutely.

The convictions of his childhood were powerfully revived when about fifteen years of age, by reading an old torn book, Tent by a poor man to his father. This little work was called Bunny's Resolution, being written by a Jesuit of the name of Parson's, but corrected by Edmund Bunny. Previously to this he had never experienced any real change of heart, though he had a sort of general love for religion. But it pleased God to awaken his soul, to show him the folly of sinning, the misery of the wicked, and the inexpressible importance of eternal things. His convictions were now attended with illumination of mind, and deep seriousness of heart. His conscience distressed him, led him to much prayer, and to form many resolutions; but whether the good work was then begun, or only revived, he never could satisfactorily ascertain. This is a circumstance of little importance. Regeneration can take place but once, but

Athen. Oxon. vol. i. p. 505.

This work was originally written on the principles of Popery; but Bunny expunged and altered whatever was unsuitable to the Protestant belief, and published it in an improved form. The Jesuit was naturally enough displeased at the freedom used with his work, which led Mr. Bunny to write a pamphlet in defence of his conduct. Bunny was a Puritan of the oldest class. He was rector of Bolton Percy, and enjoyed some other preferments in the church; but he was a man of apostolic zeal, and travelled much through the country for the purpose of preaching the gospel. He died in 1617. ('Athen. Oxon.' vol. i. p. 364.) The work edited by Bunny was useful to others as well as to Baxter. Two other Nonconformist ministers, Mr. Fowler and Mr. Michael Old, were first seriously impressed by it; and Baxter tells us that he had heard of its success with others also. (Baxter against Revolt to a Foreign Jurisdiction, p. 540.)

more conversions than one are required in many an individual's life. If we are assured that the great change has really been effected, the time and circumstances in which it occurs are of small moment.

Another work which was very useful to him at this time, is better known; "The Bruised Reed,' by Dr. Richard Sibbs; a book which has passed through many editions, and has been honored to do good to many. Here he discovered more clearly the nature of the love of God, and of the redemption of Christ; and was led to perceive how much he was indebted to the Redeemer. Till these things are understood, and their influence felt, no man can be considered as converted. The works of Perkins 'On Repentance,' on 'Living and Dying well' and 'On the Government of the Tongue,' also contributed to instruct and improve him. Thus by means of books rather than of living instruments, God was pleased to lead him to himself. His connexions with men tended to injure and to stumble him rather than to do him good. Among the things he mentions which had no tendency to promote his spiritual profit, was his confirmation by Bishop Morton, to whom he went when about fourteen, with the rest of the boys. He asked no questions, required no certificate, and hastily said, as he passed on, three or four words of a prayer, which Baxter did not understand. The careless observance of the forms of religion, whether these forms be of human or divine ordination, is never defensible: and must always have a hardening effect on the mind.

While residing at Ludlow Castle with Mr. Wickstead, he was exposed to great temptation. When there, he formed an acquaintance with a young man, who afterwards unhappily apostatised, though he then appeared to be decidedly religious. They walked together, read together, prayed together, and were little separate by night or by day. He was the first person Baxter ever heard pray, extempore, out of the pulpit; and who taught him to do the same. He appeared full of zeal and diligence, of liberality and love; so that, from his example and conversation he derived great benefit. This young man was first drawn from his attachment to the Puritans by a superior, then led to revile them, and finally to dishonor his profession by shameful debauchery. Such frequently is the progress of religious declension.

During his short residence at Ludlow Castle, Baxter made a narrow escape from acquiring a taste for gaming, of which he gives a curious account. The best gamester in the house undertook to teach him to play. The first or second game was so nearly lost by Baxter, that his opponent betted a hundred to one

(g) Luke xxii. 32.

(h) Third defence of Noncon. p. 40.