of my mind. In my youth I was quickly past my fundamentals, and was running up into a multitude of controversies, and greatly delighted with metaphysical and scholastic writings (though I must needs say, my preaching was still on the necessary points :) but the older I grew the smaller stress I laid upon these controversies and curiosities (though still my intellect abhorreth confusion,) as finding far greater uncertainties in them, than I at first discerned, and finding less usefulness comparatively, even where there is the greatest certainty. And now it is the fundamental doctrines of the catechism, which I highliest value, and daily think of, and find most useful to myself and others. The Creed, the Lord's Prayer, the Ten Commandments, do find me now the most acceptable and plentiful matter, for all my meditations they are to me as my daily bread and drink and as I can speak and write of them over and over again, so I had rather read or hear of them, than of any of the school niceties, which once so much pleased me. And thus I observed it was with old bishop Usher, and with many other men: and I conjecture that this effect also is mixed of good and bad according to its causes.

The bad cause may perhaps be some natural infirmity and decay and as trees in the spring shoot up into branches, leaves and blossoms; but in the autumn the life draws down into the root; so possibly, my nature conscious of its infirmity and decay, may find itself insufficient for numerous particles, and assurgency to the attempting of difficult things; and so my mind may retire to the root of christian principles; and also I have often been afraid, lest ill rooting at first, and many temptations afterwards, have made it more necessary for me than many others to retire to the root, and

secure

secure my fundamentals. But upon much observation I am afraid lest most others are in no better a case; and that at the first they take it for a granted thing, that Christ is the Saviour of the world, and that the soul is immortal, and that there is a heaven and a hell, &c. while they are studying abundance of scholastic superstructures, and at last will find cause to study more soundly their religion itself, as well as I have done.

The better causes are these: 1. I value all things according to their use and ends; and I find in the daily practice and experience of my soul, that the knowledge of God and Christ, and the holy Spirit, and the truth of Scripture, and the life to come, and of a holy life, is of more use to me than all the most curious speculations. 2. I know that every man must grow (as trees do) downwards and upwards both at once; and that the roots increase as the bulk and branches do. 3. Being nearer death and another world, I am the more regardful of those things which my everlasting life or death depend on. 4. Having most to do with ignorant, miserable people, I am commanded by my charity and reason, to treat with them of that which their salvation lieth on; and not to dispute with them of formalities and niceties, when the question is presently to be determined, whether they shall dwell for ever in heaven or in hell. In a word, my meditations must be most upon the matters of my practice and my interest: and as the love of God, and the seeking of everlasting life is the matter of my practice and my interest, so must it be of my ineditation. That is the best doctrine and study which maketh men better, and tendeth to make them happy. I abhor the folly of those unlearned persons, who revile or despise learning because they know not what it is: and I take not

any piece of true learning to be useless; and yet my soul approveth of the resolution of holy Paul, who determined to know nothing among his hearers, (that is, comparatively to value and make ostentation of no other wisdom) but (the knowledge of) a crucified Christ: to know God in Christ is life eternal. As the stock of the tree affordeth timber to build houses and cities, when the small though higher multifarious branches are but to make a crow's nest, or a blaze: so the knowledge of God and of Jesus Christ, of heaven and holiness doth build up the soul to endless blessedness, and affordeth it solid peace and comfort; when a multitude of school niceties serve but for vain janglings and hurtful diversions and contentions and yet I would not dissuade my reader from the perusal of Aquinas, Scotus, Ockam, Arminiensis, Durandus, or any such writer; for much good may be gotten from them: but I would persuade him to study and live upon the essential doctrines of christianity and godliness, incomparably above them all. And that he may know that my testimony is somewhat regardable, I presume to say, that in this I as much gainsay my natural inclination to subtilty and accurateness in knowing, as he is like to do by his, if he obey my counsel. And I think if he lived among infidels and enemies of Christ, he would find that to make good the doctrine of faith, and of life eternal, were not only his noblest and most useful study; but also that which would require the height of all his parts, and the utmost of his diligence, to manage it skilfully to the satisfaction of himself and others.

I add therefore that this is another thing which I am changed in; that whereas in my younger days I never was tempted to doubt of the truth of scripture

scripture or christianity, but all my doubts and fears were exercised at home, about my own sincerity and interest in Christ, and this was it which I called unbelief; since then my sorest assaults have been on the other side, and such they were, that had I been void of internal experience, and the adhesion of love, and the special help of God, and had not discerned more reason for my religion than I did when I was younger, I had certainly apostatized to infidelity (though for atheism or ungodliness, my reason seeth no stronger arguments, than may be brought to prove that there is no earth or air, or sun.) I am now therefore much more apprehensive than heretofore, of the necessity of well-grounding men in their religion, and especially of the witness of the indwelling Spirit: for I more sensibly perceive that the Spirit is the great witness of Christ and christianity to the world. And though the folly of fanatics tempted me long to over-look the strength of this testimony of the Spirit, while they placed it in a certain internal affection, or enthusiastic inspiration; yet now I see that the Holy Ghost in another manner is the witness of Christ and his agent in the world. The Spirit in the prophets was his first witness; and the Spirit by miracles was the second; and the Spirit by renovation, sanctification, illumination and consolation, assimilating the soul to Christ and heaven is the continued witness to all true believers and if any man have not the spirit of Christ, the same is none of his, (Rom. 8. 9.) Even as the rational soul in the child is the inherent witness or evidence, that he is the child of

rational parents. And therefore ungodly persons have a great disadvantage in their resisting temptations to unbelief, and it is no wonder if Christ be a stumbling block to the Jews, and to the Gentiles

Gentiles foolishness. There is many a one that hideth his temptations to infidelity, because he thinketh it a shame to open them, and because it may generate doubts in others; but I doubt the imperfections of most men's care of their salvation, and of their diligence and resolution in a holy life, doth come from the imperfection of their belief of christianity and the life to come. For my part I must profess, that when my belief of things eternal and of the scripture is most clear and firm, all goeth accordingly in my soul, and all temptations to sinful compliances, worldliness or flesh-pleasing, do signify worse to me, than an invitation to the stocks or Bedlam. And no petition seemeth more necessary to me than Lord increase our faith: I believe, help thou my unbelief.

Among truths certain in themselves, all are not equally certain unto me; and even of the mysteries of the Gospel, I must needs say with Mr. Richard Hooker, Eccl. Polity that whatever men may pretend, the subjective certainty cannot go beyond the objective evidence: for it is caused thereby as the print on the wax is caused by that on the seal. Therefore I do more of late than ever discern a necessity of a methodical procedure in maintaining the doctrine of christianity, and of beginning at natural verities, as presupposed fundamentally to supernatural (though God may when he please reveal all at once, and even natural truths by supernatural revelation): and it is a marvellous great help to my faith, to find it built on so sure a foundation, and so consonant to the law of nature. I am not so foolish as to pretend my certainty to be greater than it is, meerly because it is a dishonour

1 Ecclesiastical Polity.] Not there: but in his Sermon on Habak. i. 4, and his Answer to Travers's Supplication, § 9 and 10. Compare Vol. iv. p. 247, of this Collection.

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