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and the abilities of the ministers command a reverend submission from the hearers; and where all are, in Christ's school, in the distinct ranks of teachers and learners: for, in a learning way, men are ready to receive the truth; but, in a disputing way, they come armed against it with prejudice and animosity.

And I must say further, that what I last mentioned on the by, is one of the notablest changes 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,

*The following quaint lines by Mr. Baxter contain so much truth and pleasantry combined, that they may find a place here: they mildly satirize the dogmatical spirit of controversialists, debating on points but dimly revealed, and well-nigh beyond the compass of our present faculties:

"We crowd about a little spark,
Learnedly striving in the dark:

Never more bold than when most blind;

And we run fastest, when the Truth's behind."

Yet the same points have been hotly debated, over and over again, since Baxter's time; unquietness and presumption being parts of the corruption of Human Nature.-ED.

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.

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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 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 and death depend upon. 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 meditation. 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

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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.

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In my younger years, my trouble for sin was most about my actual failings in thought, word, or action, (except hardness of heart, of which more anon). But now I am much more troubled for inward defects, and omission or want of the vital duties or graces in the soul. My daily trouble is so much for my ignorance of God, and weakness of belief, and want of greater love to God, and strangeness to him, and to the life to come, and for want of a greater willingness to die, and longing to be with God in heaven, as that I take not some immoralities, though very great, to be in themselves so great and odious sins, if they could be found as separate from these. Had I all the riches of the world, how gladly should I give them, for a fuller knowledge, belief, and love of God and everlasting glory! These wants are the greatest burden of my life, which oft maketh my life itself a burden. And I cannot find any hope of reaching so high in these, while I am in the flesh, as I once hoped, before this time, to have attained: which maketh me the wearier of this sinful world, which is honoured with so little of the knowledge of God.

Heretofore I placed much of my religion in tenderness of heart, and grieving for sin, and penitential tears; and less of it, in the love of God, and studying his love and goodness, and in his joyful praises, than now I do. Then I was little sensible of the greatness and excellency of love and praise; though I coldly spake the same words in its commendations, as now I do: and now I am less troubled for want of grief and

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