The heavenly academie Rous, Francis, 1579-1659. 1638 Approx. 126 KB of XML-encoded text transcribed from 125 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A11072 STC 21341 ESTC S114569 99849794 99849794 14962 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A11072) Transcribed from: (Early English Books Online ; image set 14962) Images scanned from microfilm: (Early English books, 1475-1640 ; 1558:11) The heavenly academie Rous, Francis, 1579-1659. [18], 189, [1] p. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2003-08 TCP Assigned for keying and markup 2003-08 Aptara Keyed and coded from ProQuest page images 2003-09 Judith Siefring Sampled and proofread 2003-09 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion THE HEAVENLY ACADEMIE . Iam hic videte magnum Sacramentum , fratres . Magisteria forinsecus , Adjutoria quaedam sunt , & Admonitiones ; Cathedram in Coelo habet , qui corda docet . Aug. Tract . 3. in 1. Joan. LONDON , Printed by Robert Young for Iohn Bartlet , and are to be sold at his shop in Pauls Church-yard neere St. Austins gate . 1638. TO THE RIGHT HONOURABLE , JOHN Lord ROBERTS , Baron of Truco , &c. My Lord ▪ TO whom first as a Judge , & next as a Patron , should a worke present it selfe , that concernes both Universities , but to a person that hath knowledge of both ? For the lower , I thinke there are scarcely any , that have more profited in it , in no more time ; a diligent and apprehensive Learner , having met with an able & communicative Teacher . And for the higher , I thinke you know it well , because you love it well . Not to goe farre for a proofe , the expressions of love , which you have beene pleased to shew me , did arise ( as I beleeve ) especially from this root ; because you thought me to be of that Universitie . Now that for which another is loved , must needs be loved it selfe , and what is loved is knowne ; for what we know not , we love not . And in this love and knowledge , I desire that your Lordship may still increase , untill you come to the fountaine of knowledge , and the finall , full , and transcendent object of all created love . Towards this increase , if the following work may give some advancement , it shall adde much to the joy of him , who is to Your Lordships ( especially spirituall ) service justly devoted , F. Rous. The Preface . IT is the just saying of an Ancient , Prodere grata commemoratione decet scientiae patrem ; It is comely to acknowledge with thankfulnesse , the Father of our knowledge . If this be justly due from man unto man , how much more due is it from man unto God ? For though man be called the father of those that are taught by him , yet God is the Father of those fathers ; even a Teacher of those teachers : and therefore by our Saviours judgement deserves only the name of Father , in perfection and eminence . Those then that have God to be a Father of knowledge to them , should returne to this Father the praise and glorie of this knowledge . The heavenly gifts of God , when they move kindly and naturally , doe move like the Heavens , in a circular motion ; returning to that place and point from which they began first to move ; from God unto God. They come from him as graces , and returne to him in the shape of glorie . Accordingly , having received a measure of grace from this heavenly Teacher , by which I am what I am , I could not but acknowledge it , and by this acknowledgement returne him glorie for grace . And because I desire also that others may have the like grace , that God also from others may have the like glorie , I testifie to others that which I have felt and seene . I have evidently seene and felt , that men are taught of God ; and so there is a third school for the Students of Divinitie . And as they passe from the Countrey-schoole to the Universitie , so should they yet mount higher to a third , even a Celestiall Academie . And certainly , as the second excels the first , so & much more doth the third excell the second . Some perchance may answer with the Servant , Son , and Heire of the Great Elijah ; Hold your peace , I know it already . Yet those that know it , will not envie that it be told to those that know it not . There are sons of the Prophets that must grow up like young plants in the house of the Lord ; and those have a time when they know it not , and this discourse may meet with that time . Yea there may be some Masters in Israel , into whose eares perchance it hath passed , but not entered into their hearts , that as a man must be borne , so hee must be taught from above . And if this naile be driven beyond hearing , into knowledge , experience , and taste , I hope no man will be sorrie for such a gaine . Besides , too true and common it is , that the naturall heart of man willingly lies downe and takes up its rest in the abilities of Nature ; and fetcheth oracles from thence ( the cause of so many errours , and differences the consequences of errours ) and therefore hath it need of such goads to awake it , and to make it open the eye and eare to this heavenly Teacher . It is most true , that those who have not beene taught in this higher schoole of Grace , but onely in the lower of Nature , cannot well acknowledge that which they know not ; this schoole being best learned , known , and acknowledged , by those whom it most teacheth . And those who have beene well taught there , doe well know , that Christians are herein better than their neighbors , even than the best of Pagans , because they are taught by God , the best , most transcendent , and infallible Teacher . The heavenly Teacher teacheth them both what and how to beleeve ; he gives them his heavenly truths contained in his Word ; and gives them withall an heavenly mind to discerne , beleeve , and receive them . And thus while a Christian holds his religion by an heavenly hand , & both are given him by an heavenly Teacher : a Christians tenure of religion is far more noble , excellent , and assured than that of the Pagan . A Christian thus taught from above , beleeves and worships what he knowes , whereas the Pagan worships what hee knowes not ; even that which be hath received only by the way of Nature , from naturall , deceived , and deceiving men : But the Christian hath a spirit from God in Christ Iesus ( for if any man have not the spirit of Christ , he is not Christs ) and this Spirit gives him a spiritual eye , which an Heathen hath not ; and yet this eye alone , can truly and kindly discerne and see spirituall and heavenly truths . And for this spirituall eye , which the Christian hath from the Spirit of God , the Heathens and Mahometans may say among themselves of a Christian , as once an Heathen King said to his Heathen Subjects of Joseph : Can wee find such a man as this ? a man in whom is the Spirit of God. And that such Christians may abound , is the end of this work , which for ought I know , hath not beene over-wrought , nor thereby made superfluous and unseasonable for the present age . I wish that fetching heavenly knowledge from carnall reason and humane wit , have not made it too seasonable . Yet to turn men back the more willingly from this counter-course , I have brought forth patternes of some , who have taught and professed a deniall of their own wits and reasons , though acute and excellent ; and have ( as it were ) quenched their owne naturall lamps , that they might get them kindled above by the Father of lights . Yea , thus did sundry of them , even in those times , when humane wit and reason had made too great a mixture with the mysteries of Divinitie . Yet then did God preserve the soveraigntie of his owne light in eminence and glorie , by the homage of these mens confessions , and submissions to that light . And if such high thoughts and imaginations ( that commonly doe most exalt themselves against the knowledge taught of God ) doe thus submit unto it , the lower should not be high when the higher are low . The Contents of the Chapters . CHAP. I. THe great use and benefit of the lower Academies . CHAP. II. The necessitie , and eminence of the Heavenly Academie . And first , in point of knowledge . CHAP. III. A second benefit of the Heavenly Academie : The attaining of heavenly things after they are knowne . CHAP. IV. A third benefit of the Heavenly Academie : Knowing by tasting . CHAP. V. A fourth benefit of the Heavenly Academie : Teaching to teach . CHAP. VI. Wayes and meanes of admittance into the Heavenly Academie , and taking degrees in it . CHAP. VII . A second step : Deniall of mans wit and wisdome . CHAP. VIII . A third step : Conformitie to God. CHAP. IX . A fourth step : Conversing with God , and diligent comming to his Schoole . CHAP. X. An applicatorie and cautionarie Conclusion . THE HEAVENLY ACADEMIE . CHAP. I. The great use and benefit of the lower Academies . OUR Saviour Christ having made use of many old things of the Creation , to represent and insinuate many new things of the Regeneration , he infers a position from his practice ; therefore everie Scribe which is instructed to the Kingdome of Heaven , is like unto a man that is an Housholder , which bringeth forth out of his treasure things both new and old . Whosoever then would expresse the best character of an heavenly Scribe , from whence should hee rather take it , than from the best patterne , lively set forth by the best and highest Teacher , who was that which hee described , and described that which hee was ? And whereas our actions must be guided by rules , he doth justly draw rules from his owne actions . Having then so absolute , both a Patterne and a Teacher , let us boldly frame the character of our heavenly Scribe , to the shape both of this chiefe Doctor , and of his Doctrine . Accordingly wee will commend to our Scribe things both new and old ( but the old first , because they are first ) and after him who is Truth , will lay downe this true position ; That toward the making of a learned Scribe , there is a great advantage to be gained by the gathering of old things into his treasurie . The Scribe that wil be learned , may be a gatherer of old things ; and so let him be . Let him gather into his treasurie the things of Nature , yea gather a stock of them , and lay them up for his use , when he comes to the new . Let him know in a competent measure what is to be found abroad in the old Creation ; yea , let him learne what is copied out of it by art and industrie , to serve him in the things of Regeneration : and if in this search he meet with the learning of the Aegyptians , he may carrie their jewels into his treasurie . Let an Heathen Logician or Philosopher , be his Gibeonite to cleave wood , and to draw water for his service in the Sanctuarie . Let the one divide , define , and order ; and the other draw secrets from the depths of Nature , to serve the Lords servants in the Tabernacle . Let the precept and patternes of vertues , gathered from their doctrines and stories , serve for spurs and incentives to grace , to goe beyond the effects of Nature ; and for exprobrations when shee doth it not . And let the languages both of the Unbeleever , and Mis-beleever , serve for keyes to open to new men , those mysteries which the old men see not , neither doe open to themselves , though the keies be in their hands . Such old things as these are earthly needles , that may draw in heavenly truths : They are earthly glasses , that may help our eyes to a clearer discerning of heavenly images : they may help to illustrate , to insinuate , to convince , and to gaine . By them the new man may be a Grecian to the Grecians , to gaine and convince the Grecians ; and a Jew to the Jewes ; to gaine or convince the Jewes ; and all things to all men , to win some . And accordingly the most laborious Scholler of the greatest Master , though sometime rapt up into the heavenly Schoole , yet when hee is among the Jewes , he convinceth them by the Prophets received of the Jewes ; and when he is at Athens among the Grecians , hee convinceth them also by their owne Prophets ; even learned Heathens , by their Heathen Poet. Lastly , this Scribe in the lower Academie , may improve the abilities of Nature , given him by the first and old creation . For these old things will grow by use and exercise , and likewise become excellent instruments in the new estate ; there being no little use of understanding , memorie , & elocution , when they shall become new , and new things shall be added to them . And thus the Scribe having gained in the lower Academie a large provision of these old things , hee commends the use of that Academy , which furnished him and his treasurie with this provision : and himselfe is to be commended for one part of a perfect , and well instructed Scribe . And though there remaine yet a more excellent part , yet even to this part there wants not an excellencie , and consequently a great degree of praise and commendation . CHAP. II. The necessitie and eminence of the Heavenly Academie . And first , in point of knowledge . THe learned Scribe being thus furnished with old things in the lower Academie , it remaines that he adde a new things to the old , so to be perfectly instructed according to the character stamped by our Saviour . To get these new things hee must ascend up , and get him into a new Academie ; even to that Teacher of soules , whose chaire is in Heaven : for this highest Teacher both sheweth and giveth us many new things in this highest Academie . Among them wee will first take notice of a new knowledge , given by a new light and sight , created in the soule . For certainly , whatsoever wee may thinke of our skill and knowledge in other arts , gotten by the old and naturall understanding ; yet if wee rest in this old and naturall understanding , wee are still short of the true and kindly b knowledge of Divinitie . Divinitie is a supernaturall science , and therefore a supernaturall light is needfull to the right discerning of it . He that seeth the things of Divinitie onely with a naturall light , doth not see divine things in the true , but false shapes : for these things have one shape in themselves , and another in him that thus doth see them . The facultie by which wee will truly and kindly behold an obj●ct , must have a fitnesse and capacitie proper and agreeable to that object . There must be some kindred and proportion betweene them ; and that which seeth , and that which is seene must be connaturall . Accordingly if we will discern colours , we use sight ; if savours , smelling ; if sounds , hearing . And for things of the second intention , to discerne them , we ascend above Sense unto Reason , and see them with our Understandings . And now proportionably if wee ascend higher to divine , heavenly , and spirituall mysteries , wee must have a divine , spirituall , and heavenly knowledge , whereby to discern them . For the c naturall understanding doth perceive them no better than the eare doth the reason of sounds , or the nose the reason of smels ; and summarily , than the senses do the things of the second intention . Surely the eye hath not seene , nor hath the eare heard these heavenly things : that is , neither meere naturall seeing , nor meere naturall hearing , can give us the true knowledge of them . Yea , the heart of man , that is , the naturall reason of a naturall man , doth not rightly discern them . But to know the things of God , there must bee a mind given from God ; even a spirituall mind to discerne spirituall things . If a learned Mathematician will teach a child the secrets of his skill , hee must not onely give him his rules , but his understanding . Now there is infinitely more odds between the great Teacher of Heaven and the most rationall man on earth , than betweene the most learned teacher on earth and the lowest learner . Neither in this heavenly schoole , between the supreme Teacher and his earthly sehollers , is onely a difference of degrees , which I call a difference of quantitie , but also a difference of qualitie . For sithence the fall of man , the knowledge of man is growne carnall : his wisdome is a fleshly wisdome , and his understanding is growne heterogeneall , and of a different nature and temper ; yea ; not onely different and strange , but crosse to the divine wisedome and the mysteries thereof . Therefore the great Teacher of soules , seeing our need , according to that need , gives his Learners and Disciples a d new and heavenly understanding , to discerne ; and discerning to approve as most true and reall , divine and heavenly objects . With giving us the things of God , hee gives a spirit to discerne and savour the things given us of God : with the things of Christ , hee gives us the mind e of Christ. And now having gotten spirituall understandings , spirituall things appeare to us in their right shapes , & seeme such as they are . And while to those whose teaching doth not ascend above the earthly Academie , spirituall things are things not scene , their inward as well as their outward eye not discerning them ; to the spirituall man taught of God in the higher Academie , they are seene spiritually ; and hee seeth not onely that they are , but what they are , and they are truly that which he seeth them to be . CHAP. III. A second benefit of the Heavenly Academie . The attaining of heavenly things after they are knowne . NEither is there onely a new knowledge given us in the heavenly schoole , by which wee may truly and rightly see the things of God , but there is a new vertue infused to us , by w ch we may receive and enjoy them . If onely a light and sight had beene given us , by which wee may clearely see and know the excellent things which God hath prepared , but had no power to receive them , our sight & knowledge of them , might serve as a light , whereby to see their excellencie , and our owne miserie . For then should we only see an happinesse , from which our selves are excluded . But God , rich in mercie , and who worketh his works from end to end , teacheth the will to receive , as well as the understanding to see . He gives not onely an eye to behold , but a hand to receive celestiall riches . It is a poore and beggerly speculation , to know the richnesse of Mines , the preciousnesse of jewels , the value of pearles , and in the meane time , by having none of them , to suffer extremities of penurie and want . But our highest Teacher not only sheweth us the treasures of his Kingdome , but teacheth us to take them , and so maketh us truly and really rich . As they are not in themselves meere words , and bare imaginations , but a realities , enduring riches , true and solid substance , which the heavenly Teacher by a new light discovereth to us : so neither are they presented to us as bare sights , shewes , and spectacles , but they are really made ours , by his teaching of our wils and affections to apprehend and receive them . Christ Jesus the precious Pearle of the Gospel , in whom are hid al treasures of blessednesse , anoynting our eyes with his oyntments , appeares to us as the fairest of men ; and annoynting our hearts with his oyntments , fills our hearts with such love of him , that we are drawne to run after him ; and running after him , wee overtake him , and overtaking wee are married to him : And being married to him , Christ our Well-beloved is ours ; and if Christ be ours , all things with him are ours also . In him we have blessings of the highest nature , and more immediately flowing into us from the Creator : remission of sins , peace with God , communion with God , conformitie to God , a spirituall sonship , an inhabitation of the Spirit , an earnest of an eternall inheritance , a joy unspeakable and glorious , a power of godlinesse , the hidden Manna , fore-tasts of blessednesse , the kisses of Christ Jesus . Such invaluable treasures , and glorious riches are taught us , & given us by teaching , when God is our Teacher , & we are taught of God. Whiles he calls on us without with his outward word , to open our mouths wide , hee calls , moves , and teacheth us within with his operative word , so to open them , that they are filled with these good things ; yea with Himselfe , who is Goodnesse it selfe . This is a lesson which is onely taught in the heavenly schoole ; For none can come to Christ , but hee whom the Father drawes by his heavenly teaching : if wee ascend not up to the Heavenly Academie , and get up above the teaching of men , unto the teaching of God , our hearts will never thorowly learne this lesson of happinesse . The besenesse and sensualitie of mans heart will lye downe below the due estimation , price , and love of these pearles ; and not suffer it to open it selfe , though it be to a Saviour bringing blessednes with him . It will not give a messe of temporall profit , preferment , or pleasure , for an heavenly birth-right , and a glorious inheritance . It will account it the chiefe learning , to learne some new promotions , lands , and lordships : and no wonder , for it takes onely visible things for realitie , though these be but temporall , and perish with the using ; and though the things not seene are an enduring substance for all eternitie . But the schollers taught in the schoole of Christ , account it their chiefe learning to learne , and by learning to receive Christ with his blessings and blessednesse ; whom the more they thus learne , the higher are they esteemed and placed by their Master , who is Truth it selfe , in the schoole of blessednesse . CHAP. IV. A third benefit of the Heavenly Academie ; knowing by tasting . THere is yet another eminent , and transcedent learning given us by our heavenly Teacher in his highest schoole , and that is , a mysterious and secret , yet an assured , evident , and exceeding delectable knowledge , arising from experience and taste . By the first teaching , we rightly saw the things of God presented to us by God. By the second wee were taught to receive and possesse them . By the third , after we have tasted those heavenly things whereof we were possessed , from this taste there ariseth a new , but a true , lively , and experimentall knowledge of the things so tasted . And indeed this is a knowledge a which no art , eloquence , or expression of man can teach us . For even in naturall fruits there are certain rellishes , and , as I may call them , Idaea's and characters of tastes , which nothing but the taste it selfe can truly represent and shew unto us . The West-Indian Piney cannot be so expressed in words , even by him that hath tasted it , that he can deliver over the true shape and character of that taste to another that hath not tasted it . And yet have we other fruits , that by some kindred may seeme to counterfeit some lineaments of that taste . But no earthly things can in any degree give us the true taste of the heavenly ; but the heavenly are left to bee knowne by their owne taste . The Scripture therefore useth earthly things , that by them wee may ascend above them ; and that not finding in earthly things what the heavenly things are , wee may ascend up to the heavenly things themselves , by tasting truly to know them . In one place we are told , That Christs love is pleasanter than wine ; and in another , That the Lawes of God are pleasanter than honey : Here by the pleasantnesse of wine wee doe not learne the true shape of the pleasure of Christs love : for this is another kind of pleasure , than the pleasantnesse of wine : Neither in the sweetnesse of honey doe wee truly see the sweetnesse of Gods Law ; for it is a different kind of sweetnes which the soule tasteth in the Law , and the body tasteth in honey . Yea , the verie Manna it selfe which was visible , doth not give the true taste of the hidden & invisible Manna ; but it is still hidden , except it bee knowne by b tasting , as the new name is not knowne , but by him that hath it . Therfore the joy of the Holy Ghost is indeed unspeakable as well as glorious ; because hee that hath it cannot so expresse it , that another who hath not felt it , may learn and know it . There is a taste in the grace and love of God , which no man can see but by tasting ; and by tasting it may be seen . There is a peace of God , which passeth all understanding ; which though the understanding of him that hath it doe not fully comprehend , yet it doth in some measure apprehend and know the sweetnesse of it by tasting it . But the true knowledge hereof cannot be delivered c over by the greatest Doctor on earth in picture and representation . Therefore the high and heavenly Teacher ( by the Psalmist ) first calls on us to taste , and after to see , even to get that sight and knowledge which is gotten onely by tasting . By tasting the things themselves , God teacheth us to know what the things are ; and the more wee know them , the more we shall love them ; and the more wee love them , the more we shall taste them ; and the more wee taste them , the more wee shall know them . And thus shal we run on in an d endlesse circle of tasting , loving , and knowing , which growes still greater the more we round it . Let it also be observed , that this knowledge thus taught of God , doth give such an assurance of understanding , concerning the things thus knowne , and doth so seale upon the soule the truth and excellencie of them , that all objections , trialls , and tentations , cannot blot out the stamp and character of this seale ; but the soule will still answer , That against taste there is no dispute . And with the Apostles ; wee cannot but testifie what we have seene , and knowne by tasting . There is yet another knowledge taught by God in his heavenly schoole , which though it arise not from the verie taste of spirituall things , yet it ariseth from the soule , having soundly tasted of Gods Spirit , and being thorowly affected with it . When the soule is inwardly bedewed , and ( as it were ) written upon by the Spirit , there will arise from this writing , and the vertue of this heavenly dew , an unknowne kind of knowledge , which cannot be taught by man ; yea e the man himselfe that knowes it , cannot teach it to himselfe before he knowes it ; but rather knowes it first without himself , & then teacheth it to himselfe by this knowing it . The soule being steeped and affected by the Spirit , this affection doth eruct , deliver , and speake to the soul hidden truths , which before shee saw not , nor could see by the meere magisterie of man without , no not of her owne man within . Yea , this reaching of the affection is sometimes so pregnant and powerfull , that though the head being captivated by humane reason subject to errour , or by the prejudice of education , doe hold and maintaine an evill tenet , yet the heart shall even then , by the Spirit , endite a good matter , contrarie to that evill errour which the head maintaineth . And no wonder ; for if by the first writing in the heart at the f creation ( though now much blotted by the fall ) yet there are still some parcells of an inward teaching , contrarie to that which the head or wit of man , misled by outward teaching , doth maintaine : Then much rather in the newwriting of Regeneration may be impressions of truths , which may breathe , break , and speak out when the soule is strongly heated , affected , and animated by the Spirit . And thus may arise up a new discoverie of truths not known before ; yea , perchance contrarie to that which before was thought to bee knowne and accordingly beleeved . And these doctrines of the Spirit in our selves and others , should be carefully noted , and gathered into a treasurie , by all that receive the love of the truth . For even among those that erre , such truths being found , they are precious in themselves ; and withall of undeniable authority against the g errors of those , by whom they were uttered . And indeed it may bee , the truths which some inwardly know and beleeve , may be imputed to them , rather than the errours w ch they outwardly received , and doe outwardly , and in a kind of externall ignorance maintaine . But howsoever , verie precious they are wheresoever they are found ; and verie often oraculous Decisions and Resolutions ; and may adde to the stock of knowledge in the lower schooles , who cannot give this knowledge , but may receive it from the higher . For indeed , not so much man doth teach this knowledge as God ; who not onely teacheth man without man , but sometimes more than without him , because against him . CHAP. V. A fourth benefit of the Heavenly Academie ; Teaching to teach . THere is yet a fourth excellence of the highest Academie , and it is this ; That the Doctor of that Chaire teacheth men best to bee the best Teachers . And this being the scope of most of those that study Divinitie in the lower Academies ; for this should they chiefly , though making use of the lower , passe up and ascend to the higher : for the higher hath herein divers advantages above the lower . Toward a generall discoverie hereof , wee may take notice , That Christ Jesus when hee ascended up on high , and received from his Father all power both in Heaven and earth , did undertake the building of his own Church . And for the perfecting of this holy building hee sent downe gifts unto men , by which they were made able and skilfull Builders . And no doubt these are the best & most able Teachers , whom Christ the great Lord of the building doth enable to teach , and to build by teaching . And indeed if Christ hath enabled that number , which hee hath deputed for this building , how can any man thinke that hee is a fit and kindly builder , except hee be of that a number whom Christ hath thus enabled ? The gifts which Christ gave , are those that should perfect the Saints , fulfill the worke of the Ministerie , and edifie the body of Christ. Wherefore the Giver of those gifts being gone up on high , let men also lift up their eyes on high for those gifts . And as the Disciples stayed in Hierusalem , untill they were endued with the power of teaching from on high : so let men that stay in the lower Academie , in their stay , earnestly seeke to receive a power from on high . Let them not wholly look downward , as if from thence they could receive the gifts that are given from above . Indeed looking downe , they may see the gifts that are come down upon others ( though not upon themselves ) and they may pick up the crums that fall from the tables of these Masters : and making up these into loaves , they may give them to the hungrie . But it must needs be confessed , that this is a lower kind of abilitie in teaching , seeing that which lends to this must needs be the higher ; the borrower here also being a a servant , and therefore inferiour to the lender . And it seemes , that not so much these , as they that received those gifts from on high , doe build by these . But those that receive gifts from on high , either take not all at the second hand , but somewhat at the first ; or if they make use of things formerly taught by the gifts of others , they doe ( as it were ) quicken and enlive them by their owne gift , and so send them forth newly animated by the same Spirit which spake them . Yea , by this Spirit they often make them not onely to live , but to grow to a greater measure of light or heat , by enlarging them unto more instruction , or kindling them unto a more incentive excitation . But if we will yet take a more punctuall notice of the excellencies of this heavenly teaching of Teachers , wee may take a more particular survey of some eminent abilities given with the gifts of the highest Teacher . A first is , a spirituall and divine a light , given commonly in an eminent and more than ordinarie measure , to those that are enabled and taught from above to bee spirituall Teachers . God who commanded light to shine out of darknesse , shines in their hearts , to give the light of the knowledge of the glorie of God in the face of Jesus Christ. They receive light , that they may turne others from darknesse to light , and shew them the way of peace , which by this light they have discovered . They have an Urim from on high ; and a spirituall light and sight , by which they become eyes to the blind , and a light to them that sit in darknesse . The great Shepherd of soules , and Master of the highest schoole , doth not send out from his schoole the blind to guid the blind , that both may fall into the ditch , but hee makes shining & burning lights , that they which see them may not onely rejoyce in their light , but bee led by it to the enjoying of the supreme & soveraigne light , in the vision of whom is perfect blessednesse . And hee that hath this light hath the key of knowledge , by which he can open the mysteries of salvation , and discover the counsells of God , and see the mind of Christ , and find out wonders in Gods Law. He pierceth into the inward veine of the word , and ( as it were ) lets it bloud , and causeth to spring from it a floud of doctrine : whereas the same word to another that hath not this light , seemes like the Rocke whereof it was said ; Shall I fetch you water out of this Rock ? And the b doctrine flowing from this light of the Spirit , is most fit for spirituall building ; * spirituall things being fittest for spiritual , because most connatural ; yea , because it flowes from an infused gift ( in a spirituall sense ) it may be said to be most c naturall ; and because most naturall , most effectuall . Secondly , from this higher Academie comes that abilitie of teaching , which teacheth by doing . There is a teaching by word , and a teaching by conversation ; and if this latter be required of women , much more of those men , who are the Teachers and Fishers of men . They that teach by word onely , seeme to build with one hand onely ; they that teach by word and example , build with two hands ; but they that teach by word , and destroy by example , doe build with one hand , and pull downe with the other . And certainly , if they destroy what they build , they are great trespassers , and foolish builders . St. Paul shewes himselfe a wise Master-builder , while hee makes himselfe a patterne of his owne doctrine ; and being a follower of Christ , calls upon his flock to follow him , as hee followes Christ. Hee calls upon them to do , not only what they have heard , but what they have seene in him : and see what followes such teaching , and such learning ; The God of peace shall bee with you . And this teaching by patterne doth he deliver over to his spirituall posteritie ; for he calls upon Timothy his son ( and by him upon his sons sons , even all the sons of Timothy ) to bee a walking Word , and a visible Doctrine ; even a patterne of Beleevers , both in word and conversation . True it is , that the people should doe as the Teachers say , and not as they doe , when they say Christs spirituall words , and doe their owne carnall works . But such is the corruption of fallen man-kind , both in sight and affection , that in sight it rather lookes on outwardly-visible workes , than inward , invisible , and spirituall words , and in aff●ction it is more apt to follow carnall examples than heavenly rules . And this being a pestilence , wherewith man-kind is apt to bee infected to death , how fearefull is it to bring such a plague into a flock ? But on the contrarie , a holy life joyned to sound doctrine , is a continuall testimony and martyrdome of the doctrine . Such a life commends the doctrine to the beleefe and love of men . It perswadeth a possibilitie , and sheweth a facilitie of doing it . What we see done , we thinke may be done , and when wee see a patterne before us , we doe it much the more easily and perfectly . Now that Teachers may bee such patterns of light , inwardly burning , & outwardly shining , let them repaire to the Father of lights ; who from this higher Academie , baptizeth with that fire which not onely kindleth light in the souls of his Messengers , but makes his Ministers a flame of fire . And , if thus kindled from above , with holy Barnabas , they be good men , full of faith and the Holy Ghost , that which followed then , may bee hoped will follow now ; Much people shal be added to the Lord. Thirdly , the highest Schoole , and no other , teacheth the Art of Experimentall Divinitie , which being learned , doth give an excellence and Crowne to the abilitie of teaching . There is great oddes betweene an experienced , and a meerely-contemplative Captaine . And if the great Captaine of our salvation learned experimentall obedience by the things which hee suffered , and by his sufferings experimentally tasted and knowne , knowes how to take due notice , consideration , and compassion of those that suffer ; how much advantage may we thinke is added to his Under-Captaines , by their experience in the Christian warfare ? An heavenly Teacher , with St. Paul , having run the race of Christianitie , through honour and dishonour , through evill and good report ; as unknown , & yet known ; as dying , and yet living ; as sorrowfull , and yet alwayes rejoycing ; as having nothing , and yet possessing all things : such an one ( I say ) when he meets with soules in the like estates of honour , or dishonour , and the other differences incident to a Christians life , he can presently out of his owne experience draw forth lessons of direction , reproofe , or consolation : yea , out of his owne experience hee can almost fore-prophesie events , and fore-tell issues out of tentation . And indeed , as in other states of soule , so especially in the case of a broken spirit , experimentall Teachers have an high & eminent advantage . For such an one lookes back to his owne soule , and there reads the storie of it imprinted by experience , and from thence tells the distressed soule , both the crosse which shee endures , and the joy set before her . Hee talks with the troubled soule in her owne language , having thorowly learned it in this high schoole of experience : and when the grieved soule doth but heare the Teacher speaking this language , she is received : yea , when she heares him speake so truely of the griefe , shee beleeves it is possible , and perchance likely , that there may bee truth in his comforts : yea , it is no small comfort to the distressed soule , by such infallible and evident descriptions , to find and heare one that hath beene in the like distresse wherin shee is now afflicted . For one of their greatest terrours ariseth hence , that none was ever in their case ; and that the Almightie hath singled them out from all the world , to be the verie marks of his arrowes . Besides , when these men bring consolations for tribulations , they bring sure and sound ones ; for they bring everie one of them with a Probatum . They can name the man that was cured by them , and say with the Psalmist ; This poore man cryed unto the Lord , and thus was heard , comforted , and healed . With St. Paul , they comfort others with the verie same consolations wherewith with themselves have beene comforted of God. Thus this skill of experimentall Divinitie gives an advantage of knowledge , and not of knowledge onely , but of confidence to the Teacher ; for he sayes what he knowes : and on the other side , it gives an advantage of trust and comfort to the hearer . But the inexperienced man , when he comes to a soule set on the rack of a tortured conscience , and there uttering the fearefull expressions of a terrified mind ; this distressed soule is a Barbarian to him , and he is a Barbarian to her . She speakes what hee understands not , and he cannot speake to her in a language which she can comfortably understand . But this Teacher is often of the same opinion concerning this troubled soule , which Christs carnall kinsmen had concerning him ; They sent out to lay hold on him , saying ; Hee is besides himselfe . And no wonder , for they never saw sin in the true ugly shape of it ; they were never upon mount Sinai , neither did they there heare the thunders and lightenings of the Law against sin ; and therefore they are not like Moses , who did quake and tremble . Yea , this quaking and trembling is so strange to them , that they aske with wonder of these amazed soules : Why did ye skip as Rams , and tremble as little Lambs ? To whom it may bee answered : It was at the presence of God on Sinai . Againe , on the other side , when the time is come , wherein God calls out ; Comfort yee , comfort yee my people : there is no balme in their Gilead , there is no oyle of joy in their lamps : they have not had the fore-going tribulations , nor the following consolations : Therefore if they would give consolations , they must bee borrowed ones ( like the axe of the the young Prophet ) and not the verie same by which themselves have beene comforted of God. Yea , commonly for want of experience , they know not the Crisis of a soule , nor when the soule is vpon a turne , and is come to the season of receiving consolation . They know not the houre of our Saviour , when hee is ready to turne the water of tears into the wine of consolation . And therefore such an one often misplaceth his spirituall physick , and gives restoratives to a soule not thorowly purged from the love of sin , or while the fit is upon the soule ; when it were more fit to weepe with them that either doe , or should weepe ; and by that agreement in weeping , to draw the mourning soule to a second agreement , even to rejoyce with him that rejoyceth . For this is the wisedome of a Teacher , experimentally taught from above ; and this wisedome is justified , and in high estimation with all her children . Fourthly , from the heavenly schoole descends a mightie , active , and maine advancement of teaching , and that is , a storge , or naturall affection , given to a Teacher . There is a gift of love infused by God into the heart of a Teacher , by which hee is taught of God to love his Flock ; and this love inflameth , constraineth , and teacheth him to teach . In St. Paul we see deep impressions , and powerfull expressions of this love : yea , we see him as a man all on fire with this love ; so that for the love of soules , wearinesse and watching , hunger and thirst , cold and nakednes , perils and persecutions , are all but as stubble in his way ; and the fire of love , w ch hath eaten him up , consumes them also , and turnes them into nothing . He feeds his sheep sometimes at his owne costs , and with an holy symony buyes the work of his owne ministerie , and straines for an argument to approve it . For whereas hee might call himselfe a Labourer , and so might plead for the wages due to his worke , hee calls himselfe a Father , that thence hee may fetch a reason of providing for his children . Yea , he doth not expresse his love onely under this title of a Father , ( though that character being well stamped on a Pastor , with the affections belonging to it , would make him actively and industriously carefull for the good of the flock ) but he descends into the lownesse , and ( as it were ) the fondnesse of a Nurse : He softly handles and dandles , as a Nurse her children , and speakes halfe-words , low doctrines to them , when he sees they are not gone beyond milk , nor come to the digestion of stronger meat . Yea , hee is so fervently affectionate to them , that hee is willing to have imparted to them , not the Gospel of God onely , but his owne soule . And hee addes the reason ; Because they were deare unto him . Hence we learn , That it is the dearnesse of the flock , which is the maine spring that sets all on working . This is it which imparts the Gospel willingly , and not for constraint and lucre : This is it that makes a Teacher instant in season , and our of season : Briefly this is it which makes him with pleasure to undergoe all labours , even from the watching of one houre , to the imparting of his soule or life . So that if you exhort a Pastor to visit the sick , you exhort him but to one dutie ; if you incite him also to comfort the weake-hearted , you invite him but to two ; but if you could give him love , you give him a Spring and Incentive , that would move him to these , and all other good duties . And this love is taught by the highest Teacher : for hee is Love in the Fountaine , and all Love besides himselfe , is a streame of this Fountaine . But on the other side , where this Love is wanting , du●ies are not done at all , or they are done by pieces and starts ; or they are done dully and coldly , and the doers of them are like the wheeles of Pharaohs chariots in the the red sea , they move verie heavily . The fire of love is out , by which being enflamed themselves , they should impart heat unto others ; and the zeale is wanting , by which they should provoke many . They have not in them the affections of Fathers , and therefore their flocks appeare to them in the shape of bastards , and not of sons . Accordingly they often set them our , as some doe their base children to wanderers , and such as will take them best cheap : or if they give them any food , their hearts goe not with it , neither doe they care whether it doe them good , or they doe grow and prosper by it . And though perchance one of these may act the part of a Lover , yet commonly it will shew like an artificiall Scene ; that only being for the most part proportionable , durable , and serious , which is naturall . Therefore take such an one as Timothy , that naturally ( and not artificially ) cares for the Church , and there is no artificiall man that is like minded to him : for he takes care not only for some pieces , but for the whole estate of the Church . And hee works not pieces of Gods worke , but the whole work of the Lord ; yea , hee works it , as St. Paul did ; and how hee did it , wee have seene before . And if you will see the root of it , looke into his inside , and there you shall see the bowells of Christ Jesus . The bowells of Christ Jesus , that often would have gathered Jerusalem , as a hen gathereth her chicken : the bowells of Christ Jesus , that accounted the gaine of soules to be his meat and drink : the bowells of Christ Jesus , that have in them the greatest love to the flocke : for greater love hath no man , than he that layeth down his life for his flocke . These bowells are in St. Paul : and therefore no wonder , if having received the bowells of Christ , by the spirit of Christ , hee walke in the steps of Christ , while he walketh by the same spirit of Christ. Behold then here the most excellent way , even the way of love , which teacheth the Teacher , & directs him into all the wayes of profiting his flock . And this teaching love is it selfe taught by the highest Teacher , whose name , and nature , & verie being is love ; and by whom men are taught to love one another ; He it was , that did put an earnest care of the Church into the heart of Titus ; & therefore hee it was also , that did put the bowells of love into him , from which issued this care . And if thou hast the same bowells , thy flocke will be thy children , and thou wilt be a father to them : in their reigning , thou shalt reigne ; they will be thy joy and thy crowne now , and thy great rejoycing hereafter in the day of the Lord Jesus . Thou shalt come to him , and say ; Behold , I and the children whom thou hast given me . And hee shall say to thee ; Well done , good and faithfull servant , because thou hast fed , and loved these my lambs , thou hast loved me ; and because thou hast gained many , rule thou over many Cities . CHAP. VI. Wayes and meanes of admittance into the heavenly Academie , and taking degrees in it . BY that which hath been said it appeares , that there is a higher Academie as well as a lower ; and that the higher hath some excellencies above the lower . True it is , that though there be a difference , yet there must not necessarily follow a division : yea , much rather there should follow a conjunction ; and hee that is in the lower , should strive to bee in both at once . And indeed this is a maine businesse of this worke , to conjoyne things which God hath not separated ; and not to diminish , but to advance the lower , by lifting it up to the higher . Now to ascend from the lower to the higher , there are certaine staires and steps , by which men usually goe up , and become Disciples and Pupills of the heavenly Teacher . A first step is that which should ever bee first in intention , though last in assecution ; A right end . When wee come to God to bee taught , we must propose an end worthy of God ; And surely none but God is an end worthy of God. A most perverse and base disorder it were , to make man the end of God ; and much more confused and disorderly were it , to make God to serve man , in his service of some base lust : for then may he not only say , Thou hast made me to serve with thy sins ; but , thou hast made me to serve thy sins . Thou puttest God below thy sins , and puttest thy sins to be thy gods . And how canst thou expect that God should by his teaching give thee an excellence above others , when thou by his owne gifts doest intend to put , either his creature which hee hath made , or sin which hee made not , above him ; and him infinitely below himselfe . Wherefore let not ambition make a worldly pomp ( which thou hast renounced in thy Baptisme ) nor the pride of life , and outward preferment , thy end ; but account and propose God himselfe before thee , as thy highest preferment , exceeding great reward , and all-sufficient end . Neither make earth the end of Heaven , nor put the god Mammon in the place of the true God , neither seeke the gifts of his Spirit , that thou mayest make money of them . This is a right , and withall a most base symony , and therefore prepare thy selfe to receive the answer which was made unto Simon thy father ; Thou art in the gall of bitternesse , and bond of iniquitie ; and thou art verie unfit for a part and fellowship among the Disciples of the heavenly Teacher . Know that this high Academie is not a place for Prentices , therein to learn a trade and occupation for worldly gaine ; but the Teacher being the King of Heaven , hee teacheth his Schollers to be Kings ; even first to seek , and at last to attaine an heavenly Kingdom . And earthly things are promised to be given as attendants upon this heavenly Kingdome . Therefore as as the Heaven is high above the earth , so let it be in thy thought and intention : make God thy end , who makes Heaven by his presence to be Heaven . Desire his gifts , to glorifie the Giver by thē here , and to be glorified by him hereafter eternally in his heavenly Kingdom . But if thou make earth thy heaven , and this world thy god ; this false heaven , and false god after a while will forsake thee , and the true Heaven , and true GOD , whom thou hast despised , will not receive thee . In the meane time expect no gift from God , except such as the Quailes , which perchance may bring some food to thy lust , but leannesse and judgement to thy soule . If with Balaam , thou lookest out for prophecies , that by them thou mightst gaine the wages of unrighteousnesse , though thou fall into a trance , and art enlightened , to make others see by thy light ; yet thou thy selfe art still a child of darknesse , and by thy light encreasest thy owne stripes ; and being in the way of Balaam , art likely to come to his wayes end , even a death among the unrighteous . Yea , seeke not the gifts themselves for themselves , neither make them their owne end . It is a pleasant thing for the eye of the body to behold the light of the Sun ; but to behold a spirituall light , which shineth from the highest light , is farre more pleasant to a spirit : yet must a reasonable spirit know , that to behold the highest Spirit himselfe , is the highest pleasure ; and therefore these lower gifts of the Spirit are far more valuable , for shewing us by their light the way to the sight of the highest Spirit , than for the light it selfe by which they shew it . Wherefore it remaines still , that God be proposed as the end of his gifts , whereof hee is the beginning . God was his owne end in the giving of them , and it is both thy dutie , wisedome , and benefit , to have the same end which he hath . If thou joyne with God in his end , it is most likely he will joyne with thee in the meanes , and in the increase of them toward his owne end . For God will not be wanting to his owne end , which were to bee wanting to himselfe . Therefore enlarge thy selfe as much as thou canst , in this intention of making God thy end , wherein the more thou increasest , the more it is likely he will increase his teaching of thee , and the degrees of his gifts in thee . And according to thy degrees of grace , shall be thy degrees in glorie : as thou hast sought him much in the gifts of his grace , so by them shalt thou find him much here , and much enjoy him hereafter in glorie . CHAP. VII . A second step : Deniall of mans wit and wisedome . HE that will ascend up to the heavenly Schoole , there to bee taught of God , must leave mans carnall wit and wisedome behind him , as Abraham left his Asses at the foot of the mount . The wisedome of man , saith St. Paul , is foolishnesse before God ; and the naturall man discerneth not the things of God : therefore if thou endevourest by thy naturall wit to discerne the things of God , thy labor is employed rather not to discerne them : thou mayest perchance conceive , and after perceive , bastard , mis-begotten , and false shapes of them ; but the things themselves , in their true shapes , thou doest not see and perceive . The carnall wit seeth the shapes which it selfe puts upon spirituall things , and not what they themselves do beare , and indeed appeare in , to a spirituall eye . And surely if mans wit see , and by seeing teach it selfe truly the things of God , what need were there of an heavenly Teacher ? But because thou art naturally blind to the things of God , and they are onely spiritually to bee discerned , therefore must thou goe up to a spirit , to give thee a spirituall eye-sight , that so thou mayest spiritually discerne them . And when thou goest up , to get a spirituall mind of the great Father of Spirits ▪ remember to put off thy carnall wit and wisdome , which must be stript off before thou canst put on the other . The keeping of thy naturall and carnall wit , is the keeping of thy folly ; and this folly will cast her owne colour on the things of God , and make them seeme folly to thee , or onely wise in that colour which that casts upon them . And this is a reason why the greatest wits doe stumble so often at the wisedome of God , upon which they behold the shape of folly , of their owne setting on ; and why they fall into errours , thinking to mend Gods wisedome by their wits ; and why themselves , though professing themselves wise , yet remaine fooles ; even because they think and professe themselves to bee wise . While they think their owne wits to be fit instruments for the discerning of Gods wisedome , they not finding his , wisedome to be wisedome by their wits , they censure it to bee folly ; and therefore goe about to correct it , which is indeed to pervert it . In the meane time it is the greatest folly , which puts the shape and title of folly upon the greatest wisedome , and goes about to amend wisedome with folly . And thus are these wise men taken in their owne wisedome ; for their owne wisedome becomes a snare to them , and makes them first , and after takes them as fooles . Yea , miserie and folly are met together in them , and that in a highest degree , while they see not , but censure and reject the most wise mysteries of God , which offer and present to them salvation , and eternall felicitie . Therefore let the heavenly Scholler put off his owne earthly and carnall wisedome , and goe up to God for a new Principle , even a new mind , by which hee may truly see and know the things of God. The new world of Divinitie must be begun in a man , as God began the old world , it must have nothing for a foundation ; and when man is nothing in himselfe , then God will begin to create , and make him something . This is that which St. Paul saith : Let him bee a foole , that hee may be wise . For indeed , that which thou thinkest to be thy wisedome , thou must put off , and make it vanish into nothing , being a foole in regard of that wisedome ; and so thou shalt be made wise in the true wisedome . But this is not perfected at once . Therefore , as at thy first entrance into the heavenly Academie , thou must begin a deniall , and annihilation of thy owne wit and wisedome , so after thou art entred , thou must strive to continue and increase this deniall : for though thou doe in will and purpose put it off , and deny it wholly at first ; yet in act it is not wholly put off , it being part of the remaining body of sin , which hangeth so fast on , that it cannot wholly bee put off , untill man be dissolved . But thou must strive to get ground of it while thou livest ; and the greater thy naturall wit is , the more must thou strive . For the greater it is , the more apt will it be to see reasons by it selfe , and without Gods teaching , which will fall out too often to bee reasons against Gods reasons , and wit against Gods wisedome . And the admission of humane wit , against Gods wisedome , by some great wits , ( that perchance first in purpose or profession submitted to the wisedome of God ) hath beene the cause of many dangerous errours in the Church . I say , A mixture of mans wit with the Divine Word , hath bred Mules in Divinitie , even confused , foolish , and mishapen errours . But let the learner in this high Academie lay aside his owne sight , which is blindnesse , and get from his Teacher that eye-salve , which may give him spirituall discerning . Let him keep his wit in a perpetuall captivitie , and passivenesse to the Spirit of God ; and beware that by no meanes hee make that portion of Spirit which is in him , to suffer under the activitie of his owne carnall wit. But having received an eye from God , let him see Gods matters with Gods eye , and so shall hee keep himselfe safe from error , and shall bee led into the truth . For a mind given of God , doth approve onely the truth of God. And though in this life of imperfection , no man have so much spirituall light , as to discerne all truth ; yet the spirituall light , which every spirituall man that is taught of God receiveth , is sufficient for the discoverie , or discerning of so much truth , as may lead him like a streame to the Ocean and fulnesse of truth and blessednesse . And for a preparation toward this fulnesse , let him work out , and endevour to perfect his owne emptinesse : for the more degrees hee gaines of this emptinesse , the more degrees shall he receive of Gods fulnesse ; even of his teaching grace here , and his crowning grace for ever hereafter . CHAP. VIII . A third step : Conformitie to God. LIkenesse drawes love , and love causeth a communication of counsells : yea , love it selfe is a likenesse to him who is Love , and thus love from love drawes a partaking of secrets : when the heart and wayes of man are a agreeable to Gods heart , then the heart of God is ( as it were ) great with that affection which longs to communicate . Shall I hide the thing that I doe from Abraham ( saith the Lord ) seeing Abraham both keepes the wayes of the Lord , and will teach his children to keep it ? The Psalmist also professeth , that hee got many degrees of wisedome , by his walking with God in the Lawes of God , even by the conformitie of his heart and wayes to the heart and will of God. Thereby ( saith hee ) I am wiser than mine enemies , wiser than old men ; yea , wiser than my Teachers . No doubt he had obtained his prayer of God ; Lighten mine eyes , and I shall see wonderfull things in thy Law. And as likenesse is it selfe a reason , that moves God to be thy Teacher , so it carries with it a second reason : Where is likenesse and conformitie to God , there is also a covenant with God : where the Law of God is so written in the heart , that by this writing the heart is framed according to Gods heart , there is covenant betweene God that wrote this Law , and him in in whom it is written . God is his b Father and Teacher , and he is Gods Son and Disciple . Hee saith plainly , thou art his son , and hee saith truely , ( his promises are Yea & Amen ) that thou art his Disciple , for he promiseth , that thou shalt be taught of God. And David upon triall , acknowledgeth the truth of this teaching , when hee saith ; The secret of the Lord is with them that feare him ; and his covenant , to make them to know it . Hee hath not onely made a covenant with them , but hee makes them to know it ; he doth both give it , and teach it . Thirdly , there is a friendship between those that are conformed unto God , and God to whom they are conformed . Abraham , the father of the faithfull , was called the friend of God ; and the faithfull children of Abraham are also called his friends . God is no complementer , and therefore if hee allow them the terme , hee allowes them also the truth of this friendship . Yee are my friends ( saith our Saviour ) if yee doe whatsoever I command you . Now wee know that a friend will tell a friend his counsells . So saith our Saviour , Because yee are my friends , therefore whatsover I have heard of the Father , I make knowne unto you . Fourthly , there is a marriage between Christ and his Church , the Church in this marriage is one spirit with him , as in naturall marriages two are one flesh . And if there be such a marriage , there is also a marriage-love betweene them . Now marriage-love doth communicate counsells : and it is so hard , if not impossible , for marriage-love to deny such a communication , that the woman who could onely make her challenge upon a counterfeit shape of marriage , yet thinks it fit to object this question : How canst thou say that thou lovest me , when thy heart is not with mee ? And why is not his heart with her ; Because hee doth not tell her his counsells ? even such counsells , as being told , may endanger his libertie and life . But Christ , the best husband , having given his life for his Spouse , and himselfe to his Spouse in a sacred union , how shall hee not with his life and himselfe give her his counsells also ? It is his owne word : If the wives be ignorant or doubtfull , let them aske their husbands . Herein hee implyeth , That if the wives doe ask their husbands , they being asked should be willing to reach their wives . Surely , if Christ require this willingnesse to teach in lower and meaner husbands , whose knowledge , yea whose love cannot be here in perfection , will not this husband , who is light it selfe and love it selfe , teach his owne wife by this most perfect light , and from this most perfect love ? Yea certainely , in the bed of love he will not onely tell her the words of his counsells ; but by a sacred unction ( being one spirit with her ) hee will make her to see the counsells of his words : hee will give her an inward and spirituall eye , to see the inward riches and realities of his counsells . So that whereas the world cannot see the wisedome of God , and the precious things contained in it , for the mysterie ; the Spouse by this new light , looking within the veile of the mysterie , shall see the wisedome of God , and most excellent treasures contained in it , presented and offered by it . Wherefore that God in Christ may bee thy Teacher , study this conformitie to God , which by likenesse , by covenant , by friendship , by marriage-love , may draw him to teach thee : And first put off the old man , corrupt with deceivable lusts , which cause in thee a deformitie , yea , an enmitie against God. The uncircumcision of the flesh hath in it a contrarietie to God and his wisedome , and makes thee adverse to Gods teaching , and God unwilling to teach thee . It is also a veile upon the eye of thy soule , & hides thy sight from his light , & his light from thy sight . And untill a spirituall circumcision doe take off this veile , thou art in the schoole of the Prince of darknesse , and art not yet teachable by the Father of lights . But if this veile of the old man be first removed by mortification , & thou shalt in the second place put on the new man , wherein is the image of God ( light agreeable to his light , and a love of him who is Love , and of that which hee loves ) then God will delight in thee , as a father in the son that resembles him ; and as a father his son , he will delight to teach and nurture thee . If thou keep this image cleare , that God may see his face in it , he will therein also see his covenant , and seeing his covenant , hee will take thee for his friend , yea , for his spouse ; and by all these , as by so many cords of love , hee will be drawne to teach thee . Being thus pure in heart , thou shalt see God : thou shalt see him here guiding and teaching thee , and hereafter in presentiall vision eternally blessing thee . CHAP. IX . A fourth step : Conversing with God , and diligent comming to his Schoole . HEE that will bee taught of God , must come a diligently to his Teacher , and meet him , where & when he useth to teach . Now he teacheth both publikely in the great Assemblies , and privately in the little Temples and Sanctuaries . In the great Congregation his Spirit meets thee in the ministerie of the Word , and in the seales of that Word , and offers to write that Word in thy heart ; so that thou mayst see it plainly to be the wisedome of God , and mayst see in it the wonderfull things of God. Thou shalt see in the Word , the mysteries which hee teacheth thee ; yea , thine eyes in it shall see b the Teacher himselfe ; for therein shalt thou see Christ lively set forth , and offering his flesh , his humanitie , yea himselfe , both God and man , unto thee . Such sights mayst thou see in this great Schoole of God , being enlightened and taught by his Spirit , which Spirit is a companion of the Word , by the vertue of the New Covenant ; and by this Covenant we may claime and expect it from God. Therefore is the New Covenant called , The Ministerie of the Spirit , in an excellencie above the Law , which was called , The Ministerie of the Letter . And it is such indeed as it is called : for while St. Peter taught the word to Cornelius and his friends , the Spirit accompanied the Word , and fell on them that heard it . St. Paul also calls up the experience of the Galatians for a witnesse of this truth ; Received yee the Spirit by the works of the Law , or by the hearing of Faith preached ? And indeed if this truth thus covenanted by God , and actually made good by him , were accordingly beleeved , rested on , thirsted after , and expected , God should bee more often heard speaking spirit and life with his Word , in the inward eare ; and the Word should not dye so often in the outward eare , or carnall heart for want of this Spirit . It is an unvaluable losse , that men doe so much divide the outward Teacher from the inward , & rest on the former , without respect to the latter . Whereas when wee goe to the outward Teacher , which is man , wee should set our eyes and hearts chiefly on the inward Teacher , which is God : wee should challenge him upon his covenant and promise , saying and praying ; Remember thy promise to thy servant , wherein thou hast made him to hope . And therefore speake Lord , that thy servant may heare ; for without thy speaking , thy servant cannot heare . Hee may heare the outward c sound of the Word in his eare : but he cannot heare the inward sense and power in his heart . The outward Israel had seene the great wonders of God upon Aegypt , they heard the thunders on mount Sinai ; yet neither did they see those wonders , nor heare those thunders . And Moses tells them how it came to passe , when hee saith ; The Lord hath not given you eyes to see , and eares to heare untill this day . They thought their own eyes sufficient to see , and their own eares to heare ; and resting in this insufficient sufficiencie , God left them to it ; and so they did neither see nor heare : for Gods works , wonders , and voyce , can onely kindly and truely bee seene and heard , by eyes and eares given of God from Heaven . Know therefore thy owne insufficiencie , yea , the insufficiencie of the best Teacher in the world ( for who is sufficient for these things ? ) to teach thee inwardly , what hee teacheth thee outwardly ; and know that the sufficiencie of inward teaching comes onely from God. Therefore while thy outward eare expects the outward word of the outward Teacher , let thy inward eare expect the inward teaching of the inward and highest Teacher . For d thus only may the planting , though of Paul himselfe ; and the watering , though of Apollos , be made something , even when God gives an increase , which otherwise are nothing . And being thus inwardly taught to profit and increase , thou art taught according to the New Covenant ; for thou art taught of God. Come therefore diligently to this schoole of his , where hee useth thus to teach , beleeve his Covenant , and take it by beleeving . And secondly , That thou mayest the better beleeve and take it , hee hath given thee seales of the New Covenant , by which the New Covenant is presented unto thy faith , sealed and confirmed . By this confirmation and sealing , thy faith should be increased , and by the increase of thy faith , thy union with Christ Jesus , the Mediatour of the New Covenant , will bee increased ; and by the increase of this Union there will bee an increase of the Spirit ( the promise of the New Covenant ) which knoweth the things of God , and which will shew them more unto thee , the more it is in thee . When thou wast baptized into Christ , thou didst put on Christ ; and when thou eatest the spirituall meat , and drinkest the spirituall drinke in the Eucharist , thou doest put him on more and more . Thy being in Christ , even thy new being , which thou receivedst before , thou doest now feed and nourish , and bring forth into manhood . And as thou growest into manhood , thou knowest by the Apostles reason , thou art enabled to grow in knowledge , to be more skilfull in the word of righteousnesse , better to discerne good & evill , & to digest the stronger meat of divine mysteries . As wee grow up in our stature in Christ Jesus toward a perfect man , we leave our childish knowledge behind , and grow up to him in all things ( & therefore in knowledge ) which is the head , even Christ. The head is Wisedome it selfe , and they that grow in him growe ●n wisdome , and still take higher degrees in the heavenly Schoole , under this highest and most heavenly Teacher . Thirdly , seeing God teacheth thee by his Spirit , and he is the Giver of the Spirit , by which hee teacheth thee ; goe to the Giver himselfe for this gift . Goe to him by prayer , and goe to him publikely in the house of prayer , and there joyne with the Church in prayer , for the Spirit which hee hath promised to his Church . The uniting of many hearts and voyces in one petition , makes it the stronger and more powerfull with God. And it may well be , that when thou joynest with the Congregation in prayer , thou mayst joyne with some , who shall not only double the strength of thy prayer , by an equall strength of Spirit added to thine , but by a double portion of Spirit , exceeding thine . And so by this joyning of stocks in publike prayer , thou mayest bee a double gainer , both while thou art a partaker of many prayers , and while thou art partaker of some more powerful than thine own . And indeed Christ would not have spoken of two or three gathered together in his Name , except there had beene some benefit and advantage in this gathering together , and in two or three above one . Therefore let us especially expect him as hee hath promised , to be present where two or three are gathered together . Now wee know that Christ is present with his Church by his Spirit , even that Comforter which leadeth into all truth . And accordingly wee find , that when the Church was united in prayer , they were filled with the Holy Ghost . And because Christ is present with his Church by this Spirit , to the end of the world , illuminating and teaching both Pastours and people ; our Church prayeth for the Pastours , That God would illuminate them with true understanding and knowledge of his Word : and for the people , That God , who taught the hearts of faithfull people , by the light of the Holy Spirit , may give us by the same Spirit , to have a right judgement in all things . Joyne then with the Church , in the offering up , and receiving downe of such petitions ; and doe not by dividing thy selfe from the offering , divide thy selfe also from the receiving . But for so precious a gift as the Spirit , make thy prayer as powerfull as thou canst ; and more powerfull mayst thou make it , if thou get more power joyned together by a Communion of Saints . Seeke God also by private prayer for this gift of the Spirit , which Christ himselfe hath taught , yea proved by undeniable arguments , that God will give to them that aske it . And the experimentall truth of this saying of our Saviour , many excellent Saints have found and acknowledged , professing that they received sometimes by prayer more light for the clearing of darke places , than by study and reading . e And therefore wee shall find that the Fathers in their Homilies and Expositions , doe often interrupt their preaching with praying ; and in prayer seeke to bee enabled by the Spirit for preaching . But come to God with faith ; for the promise runs thus , That whatsoever we aske beleeving , we shall receive : Come also with fervencie ; for Christ hath taught us , That what friendship cannot doe , yet importunitie may obtaine : And it hath beene tried by the Canaanitish woman , and many others since her time , That where a denial will not be taken for an answer , there the answer hath been turned into grant . And the more to encourage us to importunitie , for the obtaining of this grant of the Spirit , let us take notice first , That God doth chiefly like those prayers that are made for the Spirit . God is a Spirit , and as , because hee is a Spirit , hee likes best that worship , and those prayers , which are made by the Spirit , so doth he highly love those Prayers which pray for the Spirit , by which such agreeable and acceptable prayers are made . Secondly , God hath abundance of Spirit , and this abundance and fulnesse of Spirit hath he delivered over to his son Christ Jesus , whose humanitie is Uber Deitatis , The Brest of the Deitie . And as wee all must receive from the fulnesse of this Brest , so this Brest being full , is most apt to give , and therefore most willing to meet with those , that are most desirous , and thirstie to receive . It delights to bee drawne , yea , to be pressed by importunitie , and is not onely pleased , but ( as it were ) eased , when hee meets with an hungrie soule , and a mouth opened wide , that hee may fill it . Lastly , joyne f meditations with thy prayers . As prayers sometimes do kindle thy meditations , so sometimes meditations may kindle thy prayers . While I mused ( saith the Psalmist ) my heart waxed hot : For meditation doth stir , and blow away the ashes , even earthly and carnall thoughts , and kindles the fire of the Spirit . The soule of a Saint is a little Sanctuarie , or Temple , where God dwells by his Spirit ; and this Spirit being sought to in this Temple by the servants of God , hath given them many times divine answers and resolutions . So hath this little Temple beene turned into a Schoole , where the soules of men enlightened have seen more than seven men upon the Watch-Tower of humane speculation . And when thou goest to this Schoole , let meditation purge thy soule from carnall drossinesse , and fire it into a spirituall puritie . Let this spirituall fire burne away that corporeall grossenesse , which entertaines and makes g carnall and bodily images . Let the glasse of thy soule bee cleansed , and made spiritually pure , that it may be fit to entertaine a pure spirit , and those spirituall sights , which the Spirit shall present unto it . And being thus pure in heart , thou shalt see God in thy soule . Hee who is light shall shine into thy soule , and by this light the face of thy soule shall shine , as the face of Moses on the mount . In his light thou shalt see light , and by this light shalt thou see that which all the naturall light in the world cannot shew thee . God who commanded light to shine out of darknesse , will give thee the light of the knowledge of the glorie of God in the face of Jesus Christ. And when the light of this knowledge doth appeare , then know that thy Teacher is neare . Then stand on thy Watch-Tower , and heare what hee teacheth thee , and see what hee sheweth thee . A lesson of this h Teacher , and of this teaching is the best learning , and makes the best Schollers , because taught in Gods , that is , in the best Academie . Yea , sometimes in a minute thou shalt see that by this teaching , which thou canst not attaine in many yeares by humane teaching , or thy owne study , labour , and industrie . Therefore whatsoever time thou bestowest in study , be sure to set apart some time , wherein to study the Holy Ghost , who sitting in his chaire of grace , teacheth his Schollers inwardly to see those divine and heavenly truths , which may advance thee in the way to heavenly glorie . CHAP. X. An applicatorie and cautionarie Conclusion . THe excellencie , necessitie , and utilitie of the Heavenly Academie being discovered and seene , the judgement is easily led to give sentence , That it is good for us to be there . And it is a good ambition , not to stint & stop our selves in the lower Academie , but to ascēd by it to the higher . It is a good ambition , because a spirituall one , which desires to get up to the highest Teacher , who is also the highest Spirit , and who alone teacheth his Schollers to see spirituall truths , with a spirituall eye . Yea , hee not onely makes the eye to see spirituall things , but gives to his Disciples the excellent spirituall things which they see : And then also by giving them to be tasted and enjoyed , they are yet better knowne and seene , even so seene as no man can see , but hee that hath them , and hath tasted them . Hee also teacheth his Schollers to bee the best Teachers ; and which is best of all , he teacheth them to attaine a Kingdome ; and which is the Crowne of this Kingdome , to see the Teacher himselfe in a beatificall and eternall vision . Strive therefore to get up to this Heavenly Academie , and as seriously as thou intendest it , so diligently use the meanes that advance thee to it , and in it . Let him who is thy Beginning be also thy End ; and propose not thy selfe as thy own end , much lesse that which is inferiour to thee ; neither make base creatures the end of thy selfe , and of thy highest Creator , and heavenly Teacher . Get out also from thine owne wisedome ( a verie bad Teacher of heavenly things ) and give thy selfe wholly from it , unto that Teacher who is Wisedome it selfe . And that thy heavenly Teacher may delight to teach thee , get and encrease that likenesse to him , and conformitie with him , which may make a love and friendship betweene him and thee . Come often to his Schoole , and wheresoever thou hast newes of his teaching , there desire to meet him with thy learning . Though Martha bee troubled with many things , many businesses , yea , many humane Teachers ; yet with Marie doe thou chuse the better part , and desire to sit at the feet of thy heavenly Teacher . And if any thing hinder thee for a while ( for sometimes the the gathering of fruit may deferre the dressing of the root ) yet returne eftsoones to thy Teacher , and meet him in some of his Schooles . And whatsoever hinder thee , take heed that it bee not carelesnesse of thy Teacher , nor a fulnesse of his teaching ; for if thus thou withdraw thy selfe from him , thou wilt fall back in thy learning , and not being watered by the dew of his teaching , thou wilt grow drie in the root , and therefore must needs wither and decay in thy fruits . But that thou mayest not be mistaken , concerning the true heavenly teaching , nor the use of it , take with thee some cautions . First , do not mistake a teaching of thine owne for an heavenly teaching ; neither set thine owne imagination in the Celestiall Chaire . This hath mis-led many into many and great errours , whiles being taught by the strength of their own imaginations , they have thought themselves to be taught of God. And indeed many times , as errours do thus come from the strength of humane apprehension , so their prosecution doth savour of this strength , and shewes from whence they come ; for too often opinions are headily nursed into schismes and divisions , as they were headily brought forth ; the same flesh that was the mother , being also the nurse . But the wisdome from above being first pure , and then peaceable , such are they also , who are kindly taught by that wisdome . Wherefore to trie thy teaching , whether it bee of God , first try whether it bee pure , that is , agreeable to the Word , which ( the Psalmist saith ) is pure . For if it agree not with the tenour and frame of this Word , there is no true and kindly light in it . Marke also and consider , whether it doe not savour of love , and agree with that meeke and quiet spirit , which of God is much esteemed . For the right Disciples of God are taught to love , and the God of peace doth fill them with the peace of God. True it is , that if by the evident light of the Word , there is somewhat discovered that beares the true shape of the doctrine of the Nicolaitans , and thou seest that God hates it , this mayest thou also hate : but even the desire and love of peace must not goe out of thy heart ; yea , the love of peace must manage thy warre with errour , and even by oppugning it , thou must follow peace and ensue it . And still take heed that thou doe not make little errours great , nor condemne the wheat for the tares , nor seeke to amend lesser errours by a greater fault of schisme and division . Secondly judge rightly of thy owne measure , and measure thy selfe rightly by it . And when thou hast first measured thy selfe aright , then also measure thy actions and undertakings by it . St. Paul will have everie man to keep in , and bound his thoughts concerning himself , by the measure of faith given him of God. Strive what thou canst to increase thy measure , yet use it as it is , and neither thinke of thy abilitie beyond that which it is , nor thinke to produce effects beyond the cause ; which is indeed to make something out of nothing . Make use of that which thou hast , which will not onely increase the fruits of thy gift , but increase the gift it selfe , and turne two talents into foure . But if thou goest beyond thy gift , in thy opinion of it , thou goest from truth into errour , from sobrietie into presumption and pride . If thou goe beyond thy gift in thy practice , thou goest beyond strength to weaknesse , beyond that which is , to that which is not , and doest not advance , but lessen thy owne end . For beyond thy sight thou canst not see ; neither canst thou finish the house , for the building whereof thou hast not the costs . In the meane time , if thou have a willing mind , God accepts thy doing out of that which thou hast , and expects it not out of that which thou hast not . And if thou bee faithfull in that ( though little ) which thou hast , God will make thee Ruler over much . It hath beene a fault in divers , though well-meaning soules , sometimes to undertake that which they are not enabled to effect ; sometimes to condemne that which they are not enabled to comprehend ; and sometimes to approve what they doe not attaine and understand . I uttered , saith Iob , that I understood not , things too wonderfull for me , which I knew not : but Iob being taught by God , learned a remedie for this disease , even a cure by contraries ; a cure of inordinate speech , by an orderly silence . Once have I spoken , but I will not answer : yea twice , but I will proceed no further . Therefore if something bee revealed to a second , which was not to the first , let the first hold his peace . Silence is his first part , who sees not what he should say , and hearing his second . Therefore according to that which wee have attained , let us walke and speake ; and leave that to which wee have not attained , to those that have , untill God shall reveale it . And let those that have a greater measure , help those that have the lesser , not despising their lesser measure , because it is lesser ; but even therefore strive to increase it . For thus , in some sort , that equalitie of Manna may bee kept , while the abundance of one supplyes the want of another , and the lesser is filled up by the greater . And let the greater know , that to whom much is given , of him much shall be required ; and if a man have received five talents , the proportion of gaine returned , is expressed to bee five ; and not two , as for two . And if thou hast gained many , thou shalt rule over many Cities . Thirdly , ( as before of the measure so now ) judge aright of the kind of thy gift . True it is , that all those that are taught of God according to the promise of the New Covenant , are all taught the Law of faith , and the Law of love . They shall all know me , saith the Lord , from the greatest to the least ; even according to that knowledge which is life eternall . And this must needs bee the knowledge of faith ; for by faith are we saved , even that faith which is the gift of God. The Disciples of God are also taught to love one another ; and by this love are they knowne to be Disciples . And thus by faith have they unitie with the Head , and by love with the Body . Yet is it also true , that the Spirit which gives the light of faith , gives also to divers of the Faithfull divers other powers and operations of light . To one is given wisdome to governe ; to another , judgement to decide controversies , doubts , and difficulties ; to another , a sharp sight of secrets and mysteries . One excells in contemplative abilitie , another in practicall . One knowes best how to give advice , another knowes better how to obey and follow . Let everie man therefore find out his different abilitie and excellencie , and with his greatest abilitie let him make his greatest traffick . As everie man hath received the gift , so let him exercise and dispence it , as a good Steward of the manifold grace of God. The grace of God is therefore divers and manifold in many , that in many his manifold grace may more evidently & gloriously appeare ; and that each having need of other , there may be a mutuall help from each to other , as from the members of one body . Therefore if thou art a foot , doe not strive to doe the work of an hand , but help the worke of an hand , if thou mayest by the worke of a foot . For a foot may indeed thus have a part in the worke of an hand , while in the worke of a foot it supports and carries the hand to the worke of an hand . Bee then chiefly tha● which God would have thee to be ; and what by his gift hee hath shewed thee thou shouldest bee . Keep thou especially in thine owne line , neither trouble thy selfe ( much lesse boast ) for the line of another . When Christ speakes to thee to follow him one way , thou maiest not with Peter make quarrells and questions concerning Iohns other way ; for so mayest thou receive Peters answer from the Master : What is that to thee ? follow thou mee . It is the Masters part to allot the way and worke of his Disciples ; and therefore let both Peter and Iohn walke that different way , to which their Master hath differently directed them . A contrarie course is a meere confusion , and therefore agrees not with him , who is the God of order , and not of confusion . And as it brings all out of order , so it brings all to nothing . For while that gift is neglected , by which some good may be done , and that gift is affected , by which ( not being attained ) no good can be done ; Gods work is either undone , or ill done . Therefore use thine own gift , according to the will of the Giver , and so shall it goe on in the right way , to thy brothers profit , thine owne reward , and thy Lords glorie . Lastly , for thy heavenly teaching , and all the knowledge taught by it , take no glorie to thy selfe , but give it whole and entire to thy heavenly Teacher . If flesh and bloud have not taught thee , but the Father in Heaven , let not flesh and bloud , but the Father in Heaven , have all the glorie of his owne teaching . If thou hast nothing in this kind , but what thou hast received , and much receiving causeth much owing , how canst thou glorie in the increase of thy receits , except thou wilt also glorie in the increase of thy debts ? But indeed the more thou hast received , the more thanks and glorie shouldst thou returne to the Giver . And surely , God hath a plot of glorie in the dispensation of his teaching . For to make safe his glorie to himselfe , hee often leaves the wise and great of the world to the blindnesse of their naturall wisedome , and takes the mean and despised ones of the world , even babes , and things that are not , and gives them his teaching . And this hee doth , That no flesh may rejoyce in his presence ; but that all glorying may be excluded from man , and kept wholly for himselfe . Then doe not thinke it safe to rob God of his glorie , which he hath thus plotted and contrived . Know that to rob God of his glorie , is a highest kind of sacriledge : And not so onely , but it is also a highest kind of ingratitude , to take from God because he hath given to thee . Yea rather , because hee hath beene large in his grace to thee , bee thou enlarged in thy returne of thankes and glorie to him . This plentifull returne of glorie to God , is the best way to get an increase of that grace , for which thou givest him glorie . Yea , to take all glorie from thy selfe , and to give it to God , is the way to receive true and solid glorie from God. For God will honour those that honour him ; and so shall it bee a most gainfull course for thee , while by putting from thee a glorie that belongs not to thee , God will freely give thee a glorie , that shall by this gift truly belong unto thee . And whereas that would be but a false , guiltie , and transitorie glorie , which man would give unto himselfe , this shall be a pure , true , and eternall glorie , which shall bee given by God unto man. Doe not then make thy selfe vain , and sinfull , and miserable , by stealing glorie from God to thy selfe ; but make thy selfe happie by glorifying him , and being glorified of him . Neither doe thou glorifie him onely in words , but in works ; let it appeare in the excellence of thy works , that thou hast had an excellent Teacher . Let the light of thy works so shine before men , that they may glorifie God the Father of this light . Christ tells his Disciples , that by bringing forth much fruit his Father is glorified . Let therefore both the plentie and the excellencie of thy fruit , gaine glorie and praise to the heavenly Husbandman . And indeed Christ our Master , punctually and expressely doth call for excellent fruits of his Disciples . Hee thinks it not enough for his glorie , if his Schollers , being taught of God , bring forth onely the fruits of such as are taught by men . Therefore hee raiseth them up to a higher kind of fruitfulnesse , by this question : What excellent thing doe yee ? He expecteth fruits of an eminent vertue beyond others , who beyond others have had an eminent teaching and Teacher . Doe then some excellent things , yee that have so excellent a Master ; and glorifie your Master , by doing things more excellent than the meere Schollers of earthly Teachers . To this end , let your fruits issue from the new man , which is taught of God ; and not from the old man , which came in by the teaching of Satan . Let the excellent & unmatchable ointments of Christ Jesus give an excellent savour to your works , and let the house of the Church be filled with the savour of these oyntments . Let the sweetnesse thereof so ravish & overcome men , that they may bee forced to confesse , That God is in you of a truth , and that you have beene taught of God. And to this God , which is in you , and hath taught you to excell in vertue , let them give all the glorie . And thus after you have a while advanced the glorie of your Teacher , your Teacher shall advance you into the sight of his glorie . These drops and dewes of grace , by which you are now taught , shall bring you to the sight and fruition of the Teacher himselfe , who is an ever-flowing Fountaine , and boundlesse Ocean of light , wisdome , grace & glorie . Then the most glorious Sun-light and influence of Gods presence , irradiating and overflowing thee , and so more than fully teaching thee , shall drowne the Star-light of this teaching , which thou receivedst here below . Yet shalt thou magnifie this lesser teaching , because it hath brought thee to this great and glorious Teacher , whose light shall give thee the sight of the highest wisdome ; whose presence shall inebriate thee with the fulnesse of joy , whose right hand shall give thee the pleasures of eternitie . And in these eternall pleasures shalt thou eternally glorifie thy supreme Teacher , who hath taught thee to a Kingdome , and that not an earthly , fading , and vanishing Kingdome , but to a Kingdome of Heaven that cannot be shaken , a Kingdome of blisse that hath no end , a Kingdome wherein the Righteous shall for ever shine in the glorie of their Father : for the Lord shall be their everlasting light , and their God their glorie . FINIS . Imprimatur . Thomas Wykes , R. P. Episc. Lond. Cap. Domest . Novemb. 11. 1637. Notes, typically marginal, from the original text Notes for div A11072-e200 Gen. 4. 21. Socin . Notes for div A11072-e460 Matth. 13. Acts 26. 22. Acts 17. 28. Notes for div A11072-e600 a Docens omnem hominem in omni sapientia , tam externa , quam divina : veluti vir quidam fortis & strenuus bellator ambidexter , per utramque eruditionem in adversarios sese armans , per utramque disciplinam vincit reluctantes . Greg. Nyss. in Basil. fratris laudem . b Unaquaeque forma indita rebus creatis à Deo , habet efficaciam , respectu alicujus actus determinati , in quem potest secundùm suam proprietatem , ultra autem non potest nisi per aliquam formam superadditam , sicut aqua non potest calefacere nisi calefacta ab igne . Sic igitur intellectus humanus habet aliquam formam , scilicet ipsum intelligibile lumen , quod est de se sufficiens ad quaedā intelligibilia cognoscenda , ad ea scilicet , ad quorum noticiam per sensibilia possumus devenire . Altiora verò intelligibilia intellectus humanus cognoscere non potest , nisi sortiori lumine perficiatur ( sicut lumine gratiae vel prophetiae ) quod dicitur lumen Gratiae , in quantum est Naturae superadditum . Aquin. 1. 2. ae . quaest . 109. A. 1. Qui sine lumine supernaturali Scripturas se intelligere arbitratur , sine alis & pennis volare contendit . Savanarola de Simplic . Vit. lib. 5. Qui ad lectionem sacrarum Scripturarū accedit sine lumine supernaturali , seipsum impediat , & irrideat ; quia leget , & non intelliget , quod est frustra terere tempus . Naturales enim scientiae , per lumen naturale rationis , quod omnibus ●●est , intelligi possunt : At scientia divinitus inspirata , non nisi divino lumine poterit apprehendi . Id. pr●●em . Expos. 1. in Orat. Dominica . Docet Spiritus Sanctus , non externo clamore vocis , sed interna inspiratione & illuminatione cordis ; scribit enim Legem in corda nostra . Igitur cum non alius Doctor & Rector Ecclesiae à Christo datus sit quam Spiritus Sanctus , consequitur , quod hi soli vere docti sunt , qui Spiritum sanctum habent . F●rus in Ioan. 14. Mentem Sancto Spiritu non repletam Deum videre non posse : nisi quis cum prolixa Dei gratia intellige●e coeperit dicta & facta Prophetarum , nihil ei proderit , quod videatur voces eorum & opera proferre . Iust. Mart. Dial. cum Tryph. Acutum ingenium non conducit ad melius & facilius credendum fide divina — Nam actus ejusmodi fidei est supernaturalis etiam quoad substantiam — Noster intellectus non elicit ejusmodi actū , nisi juxta quantitatē & proportionem luminis infusi , Gonz. in 1. DIsp . 72. n. 12. c Quando anima nostra intellectualibus operationibus ad intelligibilia movetur , superflui quidem sunt sensibilium sensus ; sicut & intellectuales virtutes quando anima Deiformis facta , per unctionem ignoti , inaccessibilis lucis lumini se immittit . Dionys. Areop . de divin . nom . Lect. 9. Intelligibiles virtutes nstrae naturalis rationis superfluunt , quando anima nostra Deo conformata immittit se rebus divinis , non immissione oculorum corporalium , sed immissione fidei ; scilicet per hoc , quod divinum lumen ignotum & inaccessibile seipsum nobis unit & communicat . Aquin. in Areop . locum . Omnis virtus creatae naturae habet terminos suos . Non enim potentia visiva potest aliud cognoscere quam lucem & colores ; nec auditiva praeter sonos ; nec intellectus noster potest naturaliter aliud intelligere quam naturalia , & ea quae per naturalia quoquo modo cognosci possunt . Sicut ergo potentia visiva , de sonis nullum potest dare judicium , nec auditiva de coloribus , ita nec homo animalis , nec carnalis , qui caret lumine supernaturali , potest de spiritualibus certū judicium dare — Quia autem spiritualis habet lumen , quo supernaturalia cognoscuntur , potest de eis rectè judicare . Savanar . de simpl . vit . lib. 3. con . 6. 1 Cor. 2. 9. Vers. 14. d Novo oculo , nova aure , novo corde , quaecunque videri , & audiri possunt , sunt per fidem & intelligentiam comprehendenda , spitualiter dicentibus , audientibus , agentibus , Domini discipulis . Clem. Alex. Strom. lib. 2. Caput Christus est ; per illum enim videmus , audimus , & loquimur . Iren. lib. 5. cap. 17. e Nos spirituales sensum Christi habemus , id est , participes facti sumus scientiae Christi , per acceptionem Spiritus sancti ; & ideo animales homines , vel Pseudo-Apostoli , nos judicare non possunt , qui sensum Domini habemus , quem illi ignorant . Anselm . in 1 Cor. 2. A sancto Spiritu procedens illuminatio , quem qui possident , possunt cum Paulo dicere , nos mentem Christi habemus . Basil. in Psal 48. Notes for div A11072-e860 a Prov. 3. 14. Prov. 8. 18 , 19. & vers . 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Substantia permanens . Notes for div A11072-e950 a Sicut mellis natura non adeò verbo persuaderi iis , qui minimè sunt experti , quantum in ipso gustu cognosci potest ; sic nec coelestis verbi suavitas clarè praeceptis , aut doctrinis tradi poterit . Non enim nisi veritatis dogmata , penitus probantes propria experientia , Domini bonitatem deprehendere possumus . Basil. in Psalm . 33. Accipe quod sentitur , antequam discitur ; nec per moras temporum longa agnitione colligitur , sed compendio gratiae maturantis hauritur . Cyprian . Epist. 1. Non potest aliter affectio cognosci , quàm experimentaliter , ab eo qui pet eam afficitur ; quam experimentalem affectionis cognitionem , non potest eam habens , in alterum verbis quibuslibet infundere , nisi similiter affectus sit alter ille , Quoniam solus novit ( prout in Apocalypsi scribitur ) qui accipit . Propterea vocatur Manna absconditum . Exemplis est perspicuum , in illo qui novit dulcedinem mellis solùm per doctrinam , sicut Medicus sanus infirmitatis dolorem . Haec autem dulcedo à gustante , hic dolor ab aegrotante , aliter & longè plenius cognoscuntur . Gerson . de medit . cordis , cap. 4. Primitias Spiritus habentes , quid sit hoc absconditum Manna ignorare non possunt , quia hoc gustando , potiùs quàm legendo vel audiendo , didicerunt . Thom. Camp. Ep. 1. b Gustate , inquit , & videte . Profectò qui sacrosancta divinarum rerum disciplina initiantur , permagnificas ipsarum recognoscent gratias : & excellentissimam celsitudinem ac magnitudinem participatione speculantes , coelestia Divinitatis beneficia gratè laudabunt . Dionys. Areop . Hier. Eccles. cap. 3. Quare autem hoc nomen nemo scit nisi qui accipit ? Videlicet , quia nominis hujus scientiam , non alienum extrinsecus documentum , sed proprium intrinsecus essicit experimentum . Inflati & tumidi sciant , ut sibi scire videntur , quantum volunt , sive quantum possunt , hujus tamen nominis scientiam consequi non possunt : Scriptū estenim ; Haec cogitarunt , & erraverunt , excoecavit enim illos malitia illorum , & nescierunt sacramenta Dei. Nemo ergo scit dignitatem , sive ingenuitatem nominis hujus , quo nominamur , vel sumus filii Dei , quantumcunque sciat , sive buccis sonantibus perstrepat ( ut ille Aristoteles , sive omnes Aristotelici ) relationem patris ad filium , sive filii ad patrem , nisi quem spiritus adoptionis regenerando Filium Dei Patris effecerit , & ipsa regeneratione , scientem hujus rei , doctumque suo tactu perfecerit . Rupert . in Apoc. cap. z. c Ea quae in contemplatione sancti viri intuentur & gustant , nec scribi possunt . Savanar . Prooem . Expos. 4. in orat . Dom. Nunquā aliquis intelliget verba Apostolorum & Prophetarum , quantumcunque illa refonet exterius , si non imbiberit affectum scribentium . N●que enim aliter conceptus corum verborum in animo generabit . Gerson . de Theol. Myst. Innumerae sunt assertiones talium concordissimè dicentium Theologiam mysticam per experientiam intimam colligi , eam quoque longè sublimiorem , & ultra quam dici valeat , jocundiorem , sapidiorem , & perspicaciorem existere supra caeteras cogitationes ab extrinse co venientes . Id. ib. d Ettradit prius mensuratam claritatem , posteà illis sicut gustantibus lumen , & magis desiderantibus magis seipsum immittit , & abundanter superfulget , quoniam dilexerunt multum ; & semper extendit ipsas ad anteriora . Dionys. Areop . de Divin . Nom. Lect. 4. Sic quaedam circultio attenditur , dum ex lumine crescit luminis desiderium , & ex desiderio aucto crescit lumen . Circulatio autem , secundùm suā naturam , perpetua est ; & sic semper divinum lumen extendit animas ad anteriora . Aquin. in locum Areop . e Attende in spirituali matrimonio duo esse genera pariendi : & ex hoc etiam diversas soboles , sed non adversas ; cum sanctae matres aut praedicando animas , aut meditando intelligentias pariant spirituales . In hoc ultimo genere interdum exceditur , & seceditur etiam a corporeis sensibus , ut sese non sentiat , qui verbum sentit . Bern. in Cant. Serm. 85. Affectus charitatis Deo indissolubiliter inhaerens , & de vultu ejus omnia judicia sua colligens , ut agat vel disponat exterius , sicut voluntas Dei bona , & beneplacens , & perfecta dictat ei interius , &c. Idem de Nat. & Dign . Amor. Divin . cap. 8. Quanquam illi ipsi sancti aliquando inter disputandum aliter locuti sunt , sicut video omnibus accidisse , ut alii sint dum verbis aut disputationibus intenti sunt , & alii dum affectibus & operibus . Illic dicunt aliter quam affecti fuerunt ante ; hic , aliter afficiuntur quam dixerunt ante . Ex affectu verò potiùs quàm ex sermone metiendi sunt homines , tam pii quàm impii . Luther . de Serv. Arb. cap. 53. f Ethnici non credendo credunt . Tertull. de Carne Christi , cap. 15. Magistra natura , anima discipula ; quicquid aut illa edocuit , aut ista perdidicit , à Deo traditum est , Magistro scilicet ipsius Magistrae . Tertull. de Testim . Animae , cap. 5. Lucretius oblitus quid assereret , & quod dogma defenderet , hos versus posuit : Cedit item retrò de terra quod fuit ante In terram : sed quod missum est ex aetheris oris , Id rursus coeli fulgentia templa receptant . Quod ejus non erat dicere , qui perire animas cum corporibus disserebat . Sed victus est veritate , & imprudenti ratio vera surrepsit . Lact. Instit. lib. 7. cap. 12. g In omni fere controversia ab his ego provoco ad hos ; sed ut illa mulier à Caesare dormiente ad Caesarem experrectum — Illic veritatem oppugnare isti voluerunt : hîc , veritas voluit se ipsa defendere . Episc. Mort. Apol. part . 1. Lect Cathol . Cum in quibusdam improbant , quod in aliis approbant , in his accusantur , in illis contra se testimonium dicunt . Aug. contr . Episc. Parmen . lib. 3. cap. 4. Notes for div A11072-e1330 Ephes. 4. 7 , 8 , 11 , 12. 1 Cor. 3. 9 , 10 , &c. a Tremo potiùs quam dico , ne in immensam abyssū abeat navicula , & desit spiritus . Da enim mihi navim vacuam , gubernatorem , nautas , funes , anchoras , omnia disposita , & nusquam esse spiritum venti , nonne tardat , omnis quantuscunque est apparatꝰ , si desit operatio Spiritꝰ ? Ita fieri solet , licet sit sermonis ampla supellex , & mens profunda , & eloquentia , & intelligentia , & non adsit Spiritus sanctꝰ , otiosa sunt omnia . Chrys. de Spir. sanct . In Theologicis veritatibus sciendis & colligendis , duo genera gratiarum per Christum agnoscere debemus : unum quidem quod per merita & gratiam ipsius habuerimus principia nostrae fidei , ex quibus illas veritates colligeremus : alterum , quod ex illis recta ratiocinatione procedentes , mysteria nostrae fidei explicemus , & defendamus , & inde veritates Theologicas ad aedificationem Ecclesiae probemus . Et haec est gratia per Christum , de qua loquitur Paulus ad Ephes. 4. Dedit alios Pastores & Doctores . Haec autem gratia dicitur à Paulo , donum prophetiae , 1 Cor. 14. cum appellat Prophetas eos qui mysteria interpretantur . Vasquez 1. 2 ae . Disp. 188. cap. 2. Ephes. 4. 12. a Ut in Solis radiis , tenuiores , limpidioresque substantiae primae , influente luce replentur , sicque exuperantem lucem in subsequentes Solis vice transfundunt : ita non sine periculo divinis in rebus quibusque , se aliis Ducem praestare praesumit , qui non per omnia evaserit simillimus Deo , & ab inspiratione judicioque divino fuerit gubernator declaratus . Dionys. Areop . Eccles. Hier. cap. 3. Sanctis Doctoribus ea quae in sacra pagina continentur occulta , primùm per divinam gratiam aperiuntur , quae postmodùm sive per ipsos , sive per alios , populis manifestè praedicantur . Richar. de Sancto Victore in Apoc. lib. 7. cap. 10. Et nunc & semper adhibendus sit Spiritus , per quem solùm Deus & intelligitur , & exponitur , & auditur . Greg. Naz. Apol. Fug . 2 Cor. 4. 6. b Multò nobilior est illa doctrina , quae de sursùm ex divina influentia manat , quàm quae laboriose acquiritur humano ingenio . Thom. Camp. de Imit . Christ. lib. 3. cap. 30. Item cap. 44. Ego sum qui doceo hominem scientiam , & clariorem intelligentiam parvulis tribuo , quàm ab homine possit doceri . Cui ego loquor , citò sapiens erit , & multum in Spiritu prosiciet — Ego sum qui humilem in puncto elevo mentem , ut plures aeternae veritatis capiat rationes , quàm si decem annis studuisset in scholis . * 1 Cor. 2. 13. c Qui gratiâ Dei & charitate plenus est , si verba sua profert ab illa forma , id est , à gratia & charitare subministrantur , dicitur loqui à Spiritu Dei , non artificialiter . Sed si careat gratiâ & charitate , & verba justorum in medium proferat , artificiosè dicitur potiùs loqui quàm ex Spiritu Dei. Item , si artifices possent sua artificialia opera facere naturalia , non est dubium quod hoc facerent . Unde videmus quòd conantur abscondere artem . — Oratores & Poetae , qui artem sequuntur parum orando prosunt : similiter Praedicatores qui arte utuntur , nullum fructum faciunt . Sed Apostoli & alii Praedicatores , qui verba protulerunt per Spiritum Dei , totum mundum converterunt . Savanar . de Simp. vitae , lib. 3. concl . 1 , & 2. 1. Pet. 3. 1. Phil. 4. 9. 1 Tim. 4. 12. 2 Tim. 2. 2. Acts 11. 24. 2 Cor. 6. 8 , 9. Mark. 3. 2 Cor. 11. 23 , &c. 2 Cor. 12. 14. 1 Cor. 3. 1 , 2. Hebr. 5. 11 , 12. 1 Thess. 2. 7 , 8. Phil. 2. 19 , 20. 1 Cor. 16. 10. Phil. 1. 8. Phil. 1. 8. 1 Joh ▪ 4. 16. 1 Thess. 4. 9. 2 Cor. 8. 16. 2 Cor. 7. 15. Notes for div A11072-e2140 a Non cogito in Ecclesiasticis honoribus ventosa tempora transigere ; sed cogito me Principi Pastorum omnium rationem de commissis ovibus redditurum . Aug. Epist . 203. Notes for div A11072-e2360 a In quantum ad puritatem conscientiae pervenit , quantumcunque voluntatem suam mortificando animae conjunxit , seque vnū cum Deo fecit , in tantum spiritualia cognoscit , & Dei voluntatem intelligit . Rich. de Sanct. Vict. in Cantic . cap 7. Jerem. 31. 33 , 34. b Pater vos non docuit , quo modo potestis me agnoscere ? omnes regni illius homines docibiles Dei erunt , non ab hominibus audient ; Et si ab hominibus audiunt , tamen quod intelligunt , intus datur , intus coruscat , intus revelatur . Aug. in Ioan. 6. Tract . 26. Gal. 4. 7 , 24. Esa. 54. 13. Joh. 6. 45. Psal. 25. 14. Joh. 15. 15. 1 Joh. 2. 20 , 27. Ephes. 1. 18 , 19. Notes for div A11072-e2620 a Deus Trinitas , Pater , & Filius , & Spiritus sanctus veniunt ad nos , dum venimus ad eos . Veniunt subveniendo , venimus obediendo ; veniunt illuminando , venimus in●uendo ; veniunt implendo , venimus capiendo , ut sit nobis non extraria visio sed interna : & in nobis eorum non transitoria mansio , sed aeterna . Aug. in Ioan. Tract . 76. Gal. 3. 1. b Sermonem constituens vivificatorem , quia spiritus & vita sermo , eundem etiam carnem suam dixit ; quia & sermo caro erat factus ; proinde in causam vitae appetendus , & devorandus auditur , & ruminandus intellectu , & side digerendus . Tertull. de Resurrect . carn . cap. 37. Quibus tantum manifesta facta est passio ejus me praedicante , ut eum ante oculos vestros pendere putaretis . Primas . in Gal. 3. Hoc quod modo loquimur carnes sunt verbi Dei , &c. Ubi enim mysticus Sermo , ubi dogmaticus & Trinitatis side repletus profertur ac solidus , &c. haec omnia carnes sunt verbi Dei. Origen . Homil. in Num. 23. Illuxit ergo in cordibus nostris , ut & nos luceamus vobis , ad hoc ut percipiatis illuminationem scientiae claritatis Dei , in facie , id est , cognitione Jesu Christi ; quia per faciem unusquisque cognoscitur . Anselm . in 2 Cor. 4. Gal. 3. c Possunt quidem verba sonare , sed spiritum non conferunt : pulcherrimè dicunt , sed te tacente cor non accendunt . Literas tradunt , sed tu sensum aperis . Mysteria proferunt , sed tureseras intellectum signatorum . Mandata edicunt , sed tu juvas ad persiciendum . Thom. Camp. De lmit . Christ. lib. 3. cap. 2. Deut. 29. 1 , 2 , 3. Esa. 42. 19 , 20. 2 Cor. 2. 16. 2 Cor. 3. 5 , 6. 1 Cor. 3. 6 , 7. d Intuere quam cautè illum de se humilia sentire moneat . Non ait , Ne fortè possis : sed quid ? Ne fortè det illi Deus resipiscere ; ut si quid fiat , ad Dominum cuncta referantur . Tu plantas , tu rigas , Ille seminat , & fructus parere facit , atque ad Incrementum perducit : Nunquam igitur ita simus affecti , ac si ipsi cuiquam persuaserimus , etiamsi ille nobis obaudiat ; sed ad Deum referamus omnia . Chrysost. in 2 Tim. 2. Heb. 5. 12 , &c. Ephes. 4. 14. Acts 4. 31. Luk. 11. 13. e Oremus Dominū , — ut in Spiritu Sancto considerantes quae per Spiritum scripta sunt , & spiritalibus spiritalia comparantes , dignè Deo , & Sancto Spiritui qui haec inspiravit quae scripta sunt , explicemus . Orig. sup . Numer . Homil. 16. Et nunc & semper adhibendus sit Spiritus , per quem solum Deus & intelligitur , & exponitur , & auditur . Greg Naz. Orat. 21. Assit Dominus ; assit & viribus & mentibus nostris . Aug. in Psal. 147. At tu votis & precibus tibi ante omnia lucis portas aperiri opta . Neque enim ab aliquibus perspiciuntur atque intelliguntur , praeterquam si cui Deus & Christus ejus concesserint intelligentiam . Iustin. Mart. Dial. cum Tryph. Matth. 22. 22. Luk. 11. 8. f Legendo & ruminando , si etiam purè Dominū largitorem bonorum omnium depreceris , omnia quae cognitione digna sunt , aut certè plurima , ipso magis inspirante , quam hominum aliquo commonente , perdisces . Aug. Ep. 120. g Beata anima , quae est instar domus Jacobi , in quâ nulla simulachra , nulla effigies vanitatis . Ambr. de Fuga Seculi , cap. 5. Quante fois qu'il se resouviendra de Dieu autant de fois estant libre & deschargé de formes de toutes creatures , il pourra legerement monter , au Coeur Haut , comme la Meiche d'une chandelle encores fumante , quand elle est presentee au dessous de celle qui est allumee , la flamme descendant incontinent au long de la fumee , s'attache a la Meiche encores tiede , & l'allume . Harph. Theol. Myst. lib. 3. part . 2. chap. 9. Sentio per occultas gratiae rimulas , quia talis , & talis est anima tibi intimè unita ; & sie ei locutus es . Illa tacer ab omnibus sensibilibus , & tu loqueris ei in Spiritu de invisibilibus . T. Camp. Solil cap. 10. Eripe distractum & captivum animum ab omnibꝰ concupiscentiis & corporalibus imaginibus , ut teipsum in meipso illuminata ratione inveniam , qui me ad tuam pretiosam & incorruptibilem fecisti imaginem . Idem de Discip. Claustr . l. 4. c. 3. h Si tam magnum est , tamque jucundum ( ut experta loqua● ) spiritales viros audire , & doctos adeo Doctores Veritatis habere , quantò majus , quantóque jucundius ab ipso Deo quotidie discere , quotidie didicisse ? Beatus homo quem tu erudieris , Domine , & de Lege tua docueris eum . Rich. de Sanct. Vict. Serm. de Spiritu Sancto . Notes for div A11072-e3190 Jam. ● . 13 , 15. Vers. 17. Psal. 12. 6. Esa. 8. 20. 1 Thess. 4. 9. Rom. 14. 17 , 18 , 19. 1 Thess. 5. 23. 2 Cor. 13. 11. 2 Thess. 3. 16. Rom. 12. 3. Job 42. 3. Job 40. 5. 1 Cor. 14. 30. Phil. 3. 15 , 16. 2 Cor. 8. 14. Ier. 31. 34. Joh. 6. 45 , 47. Joh. 17. 2 , 3. Eph. 2. 8. 1 Thess. 4. 9. Joh. 13. 34 , 35. 1 Pet. 4. 10 , 11. Sermo divinus humanam naturam supergreditur , nec potest totum & perfectū anima concipere . Iccirco & tantus est numerus Prophetarum , ut multiplex divina sapientia per multos distribuatur . Unde & tacere praecipitur primo in prophetia loquenti , si secundo fuerit revelarum . Firmil . apud Cyp. Epist. 75. 2 Thess. 1. 12. Matth. 5. 47.