A MOTION TENDING TO THE public GOOD OF This Age, and of posterity.  
OR The copies of certain Letters written by m John Dury, to a worthy Knight, at his earnest desire.  
Showing briefly, what a public good is, and how by the best means of Reformation in Learning and Religion it may be advanced to some perfection.  
Published by Samuel Hartlib.  
For the better Information of all those who are willing of themselves, or entrusted by others to set forward Pious and Learned Works.  
Life is death's seed's time, Death life's Harvest, as here we sow; so there we reap, as here we set, so there we gather of a blessed life, a death as blissful.   

Sir,  
THe following discourse is not so fully and accurately expressed as I could wish, for want of time, and by reason of manifold interruptions: but such as it is, you will be pleased to make use of it. Perhaps to a pious soul that looketh to God, and his life, it may relish and work some effect. The grace of God be with you, I rest,  
Sir, Your truly respective and most affectionate servant in Christ. John Dury. London, the 30 of Decem. 1641.   

A MOTION TENDING TO the public good of this Age and of posterity.  
NO man can do good to Posterity, but he that doth know how to serve his own generation rightly. Nor can any man serve his own generation as he ought, that knoweth not what his own felicity, and that of his generation is; and how it may be attained unto. For he that is destitute of this knowledge, can neither labour for himself to become truly happy, nor can he reach forth the means of happiness unto others. For how can any impart unto another, that whereof he is not himself participant? A man then that would set forward the public Good, must first know, what it is to be truly good? By what means goodness is attained unto? and how it may be propagated unto his generation? Of these there, I purpose to discourse a little, before I make the motion, which I intend to propose unto you.  

Of the first.  
To be truly good, is to partake of the life of God, for none is good 
Mat. 19▪ 17.  truly save God alone, and of the fullness of his goodness we all partake grace for grace; because we live, and move, and have our being in him, and so much life, and motion, and being as we have in him, so much goodness we have▪ and no more; for either goodness is denominated from God, or God from goodness; so that either way to be good▪ is to have a being in God, or to be in God, is to have a being in goodness: for what hath no being in God, is altogether evil; and what hath no being in goodness▪ is altogether separate from God▪ Hence it is that the Apostle speaking of the corruption of 〈…〉 which is radically in us saith that we are alienated from the life of God. 
●phes. 4. 18  And David describing the wicked saith, Psal. 58. 3. That they are estranged from the womb, and go astray as soon as they be born speaking lies. Whence are they estranged? is it not from God and his life? and whence go they astray? Is not from his Truth? and is not this the cause they speak lies, even because they give not way to the motions of his Truth, to do that which it suggesteth unto them, and whereof they are convicted in their Conscience that it is their duty. For God and his Truth is made manifest unto the Conscience of all men, Rom. 1. 18, 19 and 2. 14 15. and the wicked not taking notice of that which they know of him, but detaining God's Truth in unrighteousness; that is to say, suppressing the motions of God's life, and giving way unto the motions of their own lust and sensual imagination; by this they are estranged from God, and draw his wrath upon their souls. For the object of God's wrath is nothing else but the life of lust in nature, Ephes. 2. 3. For there we are said to be by nature the children of wrath, in respect that we have our conversation in the lust of the flesh, fulfilling the desires of the flesh and of the mind. Now we know that our flesh and fleshly mind doth embrace only this present world, of which we are taught, that all that is in the world, is but the object of lust, and of pride in lust. For John saith, that all that is in the world is the lust of 
1 John 2. 16. 17.  the eyes, the lust of the flesh, and the pride of life▪ which things the Apostle saith, are not of the Father, but of the world. For which cause also he dissuadeth us from the love thereof, and consequently from the life which may be had therein, for two Reasons. First, because if we love these things, and live in them; the love and the life of the Father is not in us. Secondly, because the world doth pass away, and the lust thereof, but he that doth the will of God abideth for ever. Now he doth, and none but he doth the will of God, which abideth in his love and life, according to Christ's exhortation, John 15. 4, 5, 6. Abide in me, and I in you▪ as the branch cannot bear fruit of itself, except it abide in the Vine; no more can ye, except ye abide in me: and again John 6. 39 40. This is the will of the Father, that of all which he hath given me, I should lose nothing; and that every one who seeth the son, and believeth on him, may have everlasting life; therefore all things which are, and every one who is not in the love and life of the Father, shall perish; because it is not according to the will of God, Whichiss only good, & remaineth for ever. For nothing can be esteemed truly good, but that which doth remain for ever. For all goodness being the life of God in us, and he being in himself everlasting and immutable; his life in us, must also be like unto him, and what is not like to him and permanent with him in us, is none of his▪ but whatsoever is truly like him, and according to his will, shall also be permanent with him for ever. For he cannot destroy any thing wherein he taketh a liking, and he taketh aching in nothing but in that which is truly good, & like unto himself. And verily, the perfect estate of our felicity in the life to come, is nothing else but to be like him. For John faith, It doth not yet appear▪ what we shall be, but we know when he doth appear we shall be like him, 
1 John 3. 2.  Then to be like him, is to be truly happy, and to have a being in him, and to partake of his life is to be good; and nothing is truly good, but only this. Therefore when the worldlings say, Psal. 4. 6, 7 Who will show us any good? then the man of God answereth, not unto them, but unto God, to himself, and to us, saying; Lord lift thou up the light of thy countenance upon us; for thereby thou hast put more gladness in my heart, than when their corn and Wine increased. Now we know the cheerfulness of a man's life, by the brightness of his countenance, and his good or ill will to us, by the clear or cloudy appearance thereof toward sus. So then, the lightsome countenance of God, is the evident appearance of his favourable life and good purpose towards us; and if this be lift up upon us, that is, if we find this shining over our heads, and round about us, or going before us, to direct us in our ways, than we know that his life is in us; for none can perceive the countenance of God to be lift up over him, but by the life of God which is in him; and when we find this life to be in us, then, and never till then are we truly happy; because we enjoy a true and permanent good, which is the life of God's presence, wherein is fullness of joy, Psal. 16. 11. This then is that good, which every one should seek to obtain for himself, and study to procure through the communion of Saints unto others. And he that can serve his generation by the procurement and furtherance of this unto it, he doth truly advance the public Good; but whatsoever else any doth seek to advance towards his generation, if it be not directly subordinate hereunto, it is not worth his labour; for all what is done 
Heb. 3. 13▪ 14.  besides this end, is but labour for the fire, and a wearying of themselves for very vanity, as the Prophet termeth it; who also giveth this reason hereof, because the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea: intimating that when the knowledge of God's glory which begetteth in us the powers of his life shall be so abundant in the earth, as the waters are abundant in the Sea; then all human works and buildings not agreeing with this life of God appearing in the knowledge of his glory shall be overflown and drowned and swept away, as with a flood ofspirituall waters; or rather consumed, burnt up with fire, and destroyed as mere vanity. Therefore we should take heed how we spend our time, and employ ourselves, and bestow the precious talents which God doth give us to profit withal; lest we weary ourselves in the whole course of our life, for a thing of nothing, and bestow cost and labour for that which will be lost, and do at all no profit, either to ourselves, or unto Posterity.  
For if that which we do undertake be not lasting, and permanently leading unto this life, which the knowledge of God's glory doth afford, it will not be at all profitable, because it will not endure the fiery trial and judgement, which God in his wrath will kindle in these latter days, before he raiseth up his own kingdom, wherein nothing shall be of use, but that which shall be built upon the true foundation of life everlasting, which is Christ Jesus; and that which shall be such for substance and matter, which will endure and escape the trial of the fire. See 1 Cor. 3. 12, 13, 14, 15. From all which by way of Recapitulation, I will gather these conclusions towards the purpose in hand.  
1 That a public good is nothing else but the universal private good of every one in the life of God; for that which serveth the turn of some only, although they may be many, and even the greater part, is not to be counted truly public; but that is properly public which is common, and reacheth alike unto all; and that reacheth truly to all, wherein every one hath alike near interst, and whereof every one may be alike sensible, which is the life of God in men; for God is the same to all, and is but one life in all, and all may and should challenge alike interest in him.  
2 That none can procure this good to others, far less to all, that doth not seek it for himself, and in some measure purchase it, at least by attaining to the true love of it, and by a willingness to do any thing that lieth in his power, for the advancement of it, as well towards others, as towards himself. For as it is an universal good, none can engross it for himself alone, but every one must seek to partake of it with another. Hence it is that there is no truer way to get it for ourselves, then by endeavouring, that others also may participate of that which we either have obtained, or may hopefully obtain. For God's meaning is not to be possessed as a peculiar to one; because he doth intend to show himself the God of all, and he, that seeketh God in all and for all, shell at last find him for himself, but he that thinketh (as the custom of some is who despise others as impure and unworthy of their society) to have him only for himself shall lose him in all, and himself also.  
3. From whence followeth, that all self seeking and the affection of some particular thing and way, whereby men desire to be taken notice off, amongst other men for procuring a public Good; which they imagine to be good; that (I say) all such purposes are nothing but carnal hypocrisy, which is inconsistent with the life of God: so that except there be a single purpose to seek this Good absolutely for itself, that it may become common to all; & to seek nothing with it besides itself, lest it be not entire, but mixed with aims of another nature; & to seek all other things for it, lest some other thing be valued more than it, and it become in our mind subordinate unto matters of a base nature; except (I say) all this be, the endeavour will never reach the end for which it must be undertaken; nor receive a blessing from God to come to any perfection, because it is impossible that God, or God's work should be made to serve any mins ends; or that he should suffer himself and his work to be abused by men for private ends without discovering the deceit of their practices by some manifest judgement or other. And this is the cause why God doth bring the fire trial upon the world, namely to make void and without effect all by-ends and worldly imaginations in his work, in his great work which he is about to perform: for we are taught Esa. 2. concerning the kingdom of God when it shall be raised; that the lofty looks of men shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day, that all height and high things shall stoop, and all idols (amongst which ourself imaginations are to be reckoned) shall be abolished at the presence of the glory of his Majesty, when he shall arise to shake terriblely the earth. Therefore in aiming at this good we must cease from all self; and cease from all men, whose breath is in his nostrils, for wherein is he to be accounted in the work of God?  
Thus having settled the aim which ought to be had in seeking a public good: let us consider the means that lead thereunto.   

Of the Second.  
The means to attain unto the life of God is none other but Christ, 
Colos. 2. 9 &c. 1. 19  for in him alone is the fullness of the Godhead bodily, and it is the father's pleasure that in him all fullness should dwell. Therefore the Father will be scene nowhere, and cannot be scene anywhere , but in his son, who is the brightness of his glory, and the express Image of his person, now he hath revealed in the Scriptures, the manner how he is to be known in his son, and how by that knowledge 
1. 3.  his life is conveyed unto us: and this we will endeavour to lay open. First than the manner how the Father is known in the son; is expressed 2 Cor. 4. 6. thus God commanded the light to shine out of darkness; doth shine in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, where we must observe that the Apostle doth speak of himself, and the rest of the Apostles, to declare the manner, how God did make himself known unto them: And as he made himself known to them; so he is this day to be known to every one: For God is but one, and the manifestations of his life is the same in all, to whom it is made manifest; although it may be differenced according to the several degrees of height by which it is perceived. But here we have the substance of this manifestation in these particulars.  
First, That God is the author of it by the power which he hath to command light to shine out of darkness, whereby is intimated, that we are nothing but darkness, till it please God to command light to shine in us.  
Secondly, That the light whereby God is made manifest unto us, is the brightness of God himself; for he saith that God doth shine: whereby is also intimated, that it is of the mere free Grace of God, imparting himself unto us that we come to know him; and not of any free willing choice or rational parts in us that we should be able to chose out the objects of true knowledge, or when they are proposed unto us by others, that we should be able to dive into God's nature thereby, or to make better use of the means, whereby God is known, than others do. But all this is God's free grace to us.  
Thirdly, That the place where God doth shine is a man's heart; that is the prime centre and seat of this living soul; where the spirits maintaining his life are begotten. For as there be material spirits rising out of the blood, in the material heart; So there are incorporeal spirits arising out of the mindings of the soul in the heart of our spirits, which is conscience; for in the conscience God hath his seat in all men, and there he doth appear to all converts at first; where he also doth ever continue more or less shining unto them, according as they deserve to see his bright or his cloudy countenance. Therefore if any man will fit himself to see God, he must purify his conscience, For blessed are the pure in heart, for they shall see God. 
1. 5. 8.   
Fourthly, That the effect for which God doth shine in our heart, is to give a light to us. God is nothing but light, and in him is no darkness 
1 John 1. ● 1 Tim. 6. 1●.  at all; but he is in himself a light, which is inaccessible, which no man hath seen nor can see, except God give him eyes to see it. For Christ saith, Math. 11. 17. No man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whom the Son will reveal him. Therefore although God doth shine both in himself and towards us, yet he may be unperceptible and unperceived even by those that are his own, except he be pleased to give the the light of perception. 
John.  For it is said, that not only the light shineth in darkness, and that darkness comprehended it not; but also that this true light came into the world, and was not known by the world, and that it came unto his own, and was not received by them, but to such as received it, the privilege of being the Sons of God was given by it. Now than the ability of receiving or perceiving the light when it shineth, is also the gift of God; 
ibid. v. 9▪ 10, 11.  for he must open our eyes to perceive his light, and except this effect follow upon his shining in our hearts. I say, except this reflexive Act of perceiving this light be granted by God, and freely given to us, we cannot apprehend his life and being in us, although he should shine otherwise never so brightly. Whence again we see, that it is not of him, that runneth or willeth, but of God that doth show mercy. And that it is not one Act of grace that will serve our turn, as to have once beginning, and then to be left unto ourselves, but there must be a continued Act of Grace; for Grace that is of one Grace, fitted to embrace and make use of another Grace; namely, of a latter Grace to make use of the former; for as we cannot will nor know any thing of the life and light of God at first, so we cannot perform any thing answerable to that life and light, 
Phil. 2. 13  except God also give the performance according to his own good pleasure.  
Fiftly, That this light is the light of knowledge; now to know is the Act of a man's understanding, and the understanding is the same faculty in the soul, which the eye is in the body. As the eye then, when it is not blind doth perceive the visible appearance of a thing; that is, it receiveth the image of the shape there of within itself as within a lookingglass, and keepeth every image which it receiveth distinctly, separate from each other. So is it not with the understanding when it is not dark and muddy; it also receiveth with in itself, as in a spiritual looking glass, and keepeth distinctly separate the intellectual appearances of the images and shapes of spiritual things. For although spiritual things cannot be said properly to have images and shapes, yet became our understanding in conceiving of the same, doth receive intellectual notions and Ideas, wherein spiritual matters do appear to it, and in respect that these notions or mindings have something in them like unto the representation of an image, therefore we must speak thus. And so much the rather, because the Scripture doth continually express the Acts of the understanding by the analogy of the eye, as Ephes. 1. 17, 18. the Apostle prayeth That God nould give the spirit of wisdom and revelation in the knowledge of Christ, the eyes of our understanding being enlightened that we may know, &c. Thus then to be able to know that is, to receive and distinctly to perceive things represented unto us, we must make use of the faculty of our understanding in spiritual things, as men do of their eyes in bodily matters. And what matters do essentially concur towards the apprehension of things in their bodily shape within the eye; such like matters are intellectually also concurrent towards the Act of knowledge in the understanding.  
Sixthly, That the object of this knowledge is the glory of God. The glory of God is the manifested excellency, and the evident appearance of his goodness and of his nature. So when Moses Exod. 33. 18. desireth that God would show him his glory; God answereth▪ verse 19 and saith, I will make all my goodness pass before thee, and I will preclaime the Name of the Lord before thee. By which we see that the apparition of his goodness, and the apprehension and knowledge of his name, (that is of his nature, for the nature of every thing is known by the name thereof) is the manifestation of his Glory.  
Seventhly, That this glory of God is to be seen in the face of Jesus Christ. The face of Christ is the express appearance of his being and life, by which he is distinguished from all other men; for men are to be discerned by their faces one from another: now Christ is to be difcerned from all other men in this, that he is a spiritual man, and did live in the flesh a spiritual life; for the Apostle saith, that God was in 
●●r. 5. 19  Christ reconciling the world unto himself. And of his own knowledge of Christ he speaketh thus, Though we have known Christ after the flesh, yet now henceforth know we him no more; Therefore if any man be in 
〈◊〉. v. 16, 17.  Christ, let him be a new creature, old things are passed away, behold all things are become new. The new Creature is the spiritual Creature; for he that is in Christ, is one spirit with him; Because Christ is different 
●●r. 6. 17.  from the old Adam in this, that the old Adam was made to be a living soul, but the new was made a quickening Spirit. Hence than we learn that the face of Christ, which is the appearance of his life and being in 
●●r. 15. 45.  the spiritual state, wherein he walked in the flesh as God (for he lived the life of God in the flesh, 1 Ioh. 1. 2, 3.) is the proper Subject wherein all the goodness and the nature of God doth appear; So that if we can see and know the fare of Christ; then we shall evidently also perceive the life of God in his glory, because he that seeth Christ; seeth the Father. And Christ himself desireth us to believe him, that he is in the Father, and the Father in him; nor will the Father be seen in any but 
John 14. 9; 10, 11.  in him, in whom only he is well pleased, and whom we should hear on his behalf, Matth. 17. and because he alone is the express image of his person and the brightness of his glory, Heb. 1. 3. Therefore also he cannot be feene in any but in him; for all which causes he is the only means to attain unto the life of God, for he only can give the light of life to such as come to him and follow him, Ioh. 8. 12. and Ephes. 5. 14.  
And thus we have understood the manner how the life of the Father is to be known in the Son. Now followeth the way, how by that knowledge the life of the Father is conveyed through the Son unto us. This is expressed, 2 Cor. 3. 18. thus: But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Where we must observe that the Apostle doth not speak here of himself alone, but of all Christians, to show the way and the manner how they become parrakors of the life of God in Christ; which in all Christians is but one and the same, although there be differences of degrees, in the participation thereof. But here the substance of the matter is declared in these particulars.  
First, That all Christians are participant of this life; for he saith we all, meaning himself as a Christian, and all other believers; for seeing 
2 Pet. 1. ●●  there is but one faith, and one hope, and one spirit: therefore the believers are said to have obtained like precious Faith with the Apostles, 
1 Cor. 12. 13.  and to be baptised with the same Spirit; for he saith, that by one Spirit we are all baptised into one body.  
Secondly, That all believers have their faces uncovered; for he saith, that with an open face we behold. That is to say, that the face of our soul, which is our mind, is not now covered with a veil, as the face of Moses and of the Jews was, lest they should behold the end of that 
2 Cor. 3. 13, 14.  which was to be abolished; for to this day the minds of the gems are blinded, and the veil remaineth untaken away in the reading of the old Testament, which veil is done away in Christ. For the Lord is the 
ibid. v. 17.  Spirit which causeth the veil to vanish, for where the spirit of the Lord is, there is Liberty. That is to say, there is free access unto God; to take 
1 Cor 2. 10, 11, 12.  notice of his whole life, for the spirit searcheth even the deep things of God, and we have received the Spirit of God, that we should know the things which are freely given to us of God. For now is the prophecy fulfilled which was spoken by the Prophet I saiah chap. 25. 6, 7. That God shall make in his holy mountain (which is his Church) a feast of fat things unto all people, a feast of wines on the Lees; of fat things full of marrow, of wines on the Lees well refined. And that he would destroy in his mountain the face of the covering cafl over all people, and the veil that is spread over all Nations. This prophecy I say, is now fulfilled. for in the Church of the gospel the feast of all wisdom, of all knowledge and understanding, and of all promises and comforts unto the wearied souls, is largely set before us in the writing of the Evangelists and Apostles, and that we should be able to make use of this feast. God hath also taken away the face of the covering, and the veil that was spread over all Nations which kept them in blindness, so that now our faces are opened and uncovered before the Lord, because he is well pleased with us in Christ, whose Spirit he hath sent forth in our hearts, to 
●●r. 2. 11, 12.  give us the liberty of Children, that we should come to him, and call upon him Abba Father.  
Thirdly, All that have their faces thus uncovered behold the glory of Lord as in a glass. The end wherefore God doth uncover the faces of believers, and giveth them his free Spirit, is that they should know the things which God hath freely given to them, as the Apostle faith; now those things cannot be known but in the fountain and receptacle where they are which is Christ, for in him is all fullness; and the Father hath made him unto us▪ wisdom, righteousness, Sanctification and Redemption, 1 Cor. 1. 30. Therefore the Spirit by which our faces are uncovered, doth lead us unto him; for to know the things of God, he must be known, and that he may be known, he must be seen and looked upon, for in him all the treasures of life are to be seen and nowhere but in him. Therefore the Prophet when he proposeth the greatest of blessings saith, that our eyes shall see the King in his beauty: intimating, that in the 
〈…〉 3. 17.  sight of him, and his beauty, was our happiness. And verily those that once have had a true sight of him cannot but continually seek to behold him. We may see it in David how he stood affected towards him, One thing saith he I desired, and will seeks after, to behold the beauty of the Lord, and to inquire in his Temple. and Psal. 42, 1. 2. As the Hart panteth after the water brooks; so panteth my soul after thee▪ O God. Oh, when shall I come and appear before God? but chiefly Psal. 63. 1, 2, 8. early will I seek thee; my soul thirsteth for thee; my flesh longeth to see thy power and thy glory so, as I have seen thee in the Sanctnary. Because thy loving kindness is better than life. If he had never seen him in the Sanctuary of the Spirit, he could not have ●●●● earnestly desired him; But having once seen him and tasted of his goodness, he could not but long for the continuance and renewing of this sight and and taste. This also may be gathered from the Apostle Peter, who exhorteth 
1 Per. 2. 3.  us to desire the ●in●●re milk of the Word, if so be we have tasted that the Lord is gracious. The tasting of God's graciousness will not be soon lost out of the sanctified mind, but will leave a desire after it to look after him. Now this glory of the Lord is beheld as in a lookingglass his outward actions which are regished in the Gospel, are the lookingglass wherein all the divine properties of his goodness and loving kindness do appear to the full, when they are spiritually considered.  
Fourthly, Those that behold this glory, are changed into the same image. This glory is so excellent in goodness, and lovely to all that behold it, that it subdues the soul and draws it by a sympathy to become comfortable unto itself, as it is said, 2 Cor. 5. 14, 15. The love of Christ constraineth us, to what? to be conformable unto his death. For when the soul seeth his great love to us, it cannot possibly but it must needs love him again; and where love is there is a symbolising of affections, which is the change here mentioned; for through love, the thing beloved doth receive a being in him that loveth it; and thus our Souls are transformed into the same image which we perceive to be in Christ. See concerning this these places, Phil. 3. 21. Ephes. 5. 1, 2. and 1 John. 3. 2, 3. and 4. 10, 11.  
Fiftly, This change is from glory to glory, that is from one step or degree of glory to another. For Christ is the ladder which Jacob saw, Gen. 28. 12, 13. wherein were steps reaching from earth unto heaven; that is to say, from the lowest estate of a temporal, to the highest of an eternal being. And upon these steps the Angels ascended and descended; these Angels are our spiritual messengers sent up to God, and his gracious answers sent down upon us. The steps and degrees are in the life which we live in Christ Jesus. the motions of spiritual growth, whereby in the days of his flesh he was daily mortified in respect of the outward man and quickened by the Spirit in the inward; to which mortification and quickening, we become conformable; by proceeding from one state▪ of glory to another; because he also in the days of his flesh, went by the same progress always from earth to heaven, till he came again to his Father, from whence he came forth.  
Sixthly, This change is wrought by the Spirit of the Lord, in the soul that beholdeth Christ. The Spirit of Christ is the Author of the change which is wrought in us; for when we see and behold Christ's glory, the love of God is shed abroad in our hearts by the holy Ghost which is given to us, Rom. 5. 5. So the holy Ghost proceeding from Christ by the knowledge and faith which we have of him, and of his life, Ephes. ●. 5. worketh love in us to him; by which we Sympathi●e, with him, and are changed into the same state of life, wherein he did live after the inward man; for the spirit which cometh from him, taking hold of our spirits, draweth the same with itself up unto Christ, to whom it goeth back again by the manifestation of the life of Christ in us. For when it prevaileth over the powers of our soul, to bring the same unto the obedience of God's will, than it bringeth us back to Christ; for this was the life of Christ, not to do his own will, but the will of his Father, who who sent him into the world, John 6. 38. Thus then, when our will is brought to yield itself by the spirit wholly unto the will of God in all things as Christ did, than we are changed, and by the Spirit led from one step of glorious conformity to another. Then the soul being betrothed unto Christ, through love doth desire to be drawn, that she may run after him; and than the mystery of the song of Solomon is begun in us, that it may also in due time be fulfilled through all the degrees of love therein expressed: which mystery is not to be understood by any, but 
●nt. 1.  by such as proceed in the degrees of this change from glory to glory.  
Thus than we see how the life of God is both made known and conveyed to us by the means of Christ; from all which by way of Recapitulation, we will gather these conclusions.  
First, that as the life of God is the only good to be sought for and procured unto all; so Christ, as he is a spiritual man, is the only means to purchase that life.  
Secondly, That that life is purchased in Christ by none other way, but by the free gift of God, through the illumination of our souls with knowledge.  
Thirdly, That this knowledge doth reflect immediately upon the glory of God, as upon his proper object, which is to be manifested in the heart of man.  
Fourthly, That to make this glory manifest in our heart, the face of Jesuc Christ must be seen by us.  
Fiftly, That to behold the face of Christ, we must have an open face free from the veil; and then we must look upon the glorious excellencies of his spiritual life, in the glass of his outward conversation amongst men.  
Sixthly, That by this contemplation and apprehension of the life of Christ, a new life is begotten in us conformable unto that which is in him, by which we are changed into the same image of glory, and are led from one degree thereof, unto another,  
Seventhly, That this change is brought to pass by the Spirit of the Lord, which worketh upon our spirits, the manifestation of the life of God, which is the only good thing and happiness to be sought after, and propagated unto posterity.  
Thus having discovered the true aim of a public good, and the means by which we must attain thereunto; let us proceed to the endeavours which may be used towards the propagating of this, unto the men of this generation, that by them it may be advanced unto posterity.   

Of the third.  
If we have tasted how gracious the Lord is, and are truly come unto him as lively stones, to be built up a spiritual house, and a holy Priesthood, to offer up spiritual Sacrifices acceptable to God, through Jesus 
1 Pet. 2. 5  Christ; then we shall be fit to propagate this life unto others, and not else; for the means by which it is propagated unto others, is none other but to labour, that the light which is made manifest unto our souls, whereby we are become partakers of the life of God; may shine also unto others, that they by the grace of God, may partake in like manner of the same. This endeavour hath three chief parts. The first is the care of avoiding offences. The second of giving good example, by going before others in godliness. The third, of making the Rule and doctrine by which we walk, to avoid the evil and do the good known to every one.  
These three parts of this endeavour, are expressed Phil. 2. 15, 16. thus. Be blameless and harmless as the Sons os God, without rebuke, in the midst of a crooked and perverse Nation, amongst whom shine ye as lights in the world, holding forth the Word of life. Except we study to be in all things without scandal and offence, as it becometh the Sons of God, amongst the Sons of men; the good which we do shall be evil spoken of, and become unprofitable, See Rom. 14. 13, 14, 15, 16. And if we give no good example by our life in the profession of the gospel, all our Doctrine shall be blasted, and we justly suspected, and not worthy to be heard or taken notice of for teachers of Truth, See Math. 7. 16. 21. John 10. 3, 4, 5.  
Thus then, the endeavour to be without offence, is a preparative to make way for the good which is to be intended towards others in our practice, and the good which is to be intended towards others by our practice; is a preparative towards the proposal of the Doctrine of Truth, by which the knowledge of Christ is advanced unto the World, that so many as God shall be pleased to enlighten and call out of the world, by that knowledge may be joined to him, and made participant of his life. These three endeavours comprehend all the objects, which in the profession and preaching of the Gospel, are to be studied by ourselves, and insisted upon towards others. For in a word, it is by the means of the Gospel, that Christ is to be made known unto the world; For the Gospel is the power of God unto salvation, to every one that believeth, Rom. 1. 16. And seeing that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching, to save them that believe, 1 Cor. 1. 21. Now in the Gospel there be two things. First, there is the doing of the Truth for ourselves, and then the publishing of the same for others. The doing of the Truth, is the profession of the Gospel, and the publishing of it unto others; is the preaching of the Doctrine, by which the profession is regulated. As for the profession, we see it hath two parts; The first is a care to be blameless and harmless without offence and rebuke towards all men. The second, is the practice of Piety to do good to all, and go before others, to lead them on towards the life of God. Whence we must gather, that all manner of endeavours and undertakings, which tend directly to advance and perfect any of these three objects, should be counted truly good endeavours, and fit to be supported in this Age, and transmitted to Posterity. And the more near any endeavour or undertaking doth come to reach any of these ends, the more complete and perfect it is to be esteemed in goodness, as coming nearest unto the life of God. Here than the endeavours tending to the advancement of the Gospel, should be sought out and ranked according to the subordination and relation, which these matters have one towards another; and all towards the manifestation of the life of God in us, by the knowledge of Jesus Christ in the gospel. Unto the matter of harmlesness and blameless conversation, belongeth the endeavour of peaceableness, and of becoming all things unto all men in that which is lawful, as the Apostle telleth us he did, 1 Cor. 9 19 24.  
The endeavour of peaceableness, is a study whereby we are directed how to avoid the occasions of strife, in respect of ourselves, and to bring others who are at variance unto a peaceable and harmless disposition. These endeavours, are proper Characters of the Sons of God; for in the place forementioned, the Apostle maketh the in-offensiveness of our conversation, to be the property of the Sons of God. And Christ saith, that the Peacemakers are blessed, because they shall be called the Sons of God, Math. 5. 9 Thus than we must conclude, that the endeavours tending to take away offences and scandals from amongst Christians, and tending to cause them avoid strife and debates, and tending to make peace amongst them, and to bring them to the unity of the Spirit, by a reconcilement of differences in the Truth, are undertakings and endeavours, immediately conducing to the furtherance of the Gospel, and consequently to the settling forward of the life of God amongst men. For God, is the God of peace, and hath no fellowship with evil, but is harmless and good unto all; for even unto those that are unworthy of his goodness, he causeth his Sun to shine. Therefore Christ exhorteth all his Disciples to be like his and their heavenly Father in this; That they should be peaceable, innocent, and do good unto all, even unto their enemies and persecutors, Math, 5. 38. till the end. Unto the second part of the profession, which is the practice of Piety, belongeth the zeal of advancing the Kingdom of God, and setting forth the image of Christ unto the world, in righteousness and holiness: This is somewhat more than to be unblameable, by avoiding scandals and strife; for it doth imply moreover a care tending to the edification of many, by way of example, to lead others to perfection, in the duties belonging to our christian calling; for we are bound to show others the life of the Spirit by our walking, so that they may be able to discern in us, the powers of another life then that is, whereby this world is upheld; for this world being led by lust and self-conceited greatness, and wholly ignorant of the life of God, must be convicted by the life of the Spirit; that there is a better state & more perfect happiness which the Saints of God enjoy in the beauties of holiness, and in their communion with the Father, and with the son, than that State wherein worldings take pleasure: when therefore we know, and earnestly study, to walk so as it becometh the citizens of Heaven in our private and public conversation; doing all things as in the presence of God by virtue of the Covenant made betwixt him and us in Jesus Christ; then we fulfil the second part of our profession of the Gospel; and whatsoever undertakings may directly tend to advance the knowledge and the practice of this kind of life amongst men, is most answerable unto the aim of a public good, and aught by all means to be set forward towards posterity.  
The third thing belonging to the advancement of the Gospel of Christ, is the setting forth of the Doctrine of Truth; wherein all the grounds of the holy profession are to be laid open unto the world: That they may be taught what the ground of our hope is for which we walk; and what the rule is by which we walk in faith & love to avoid offences & to do good. Hereunto belongeth fundamentally the Pastoral charge over a flock, by Preaching of the word in season & out of season, by way of instruction and correction, by exhortation and reproof, and by comfort and threatning, and more particularly: The doctrinal charge which tendeth to confirm, enlarge, and maintain the knowledge of Divine Truth revealed in the Scriptures, the object of which charge should not be so much (as now adays it is almost wholly) the Refutation ofsome errors, and the handling of certain common places; but it should rather tend towards the setting forth of the hidden wisdom of God, which is revealed in the written word, not as it is the ministry of the letter, which many do only attend and insist upon, but as it is the ministry of the Spirit in the new Covenant, wherein spiritual things are with spiritual words explained; and being compared with the things of their own nature and property, they unfold the hidden mystery which God hath prepared for our glory before the world began, In the opening of this mystery according to the Scriptures; the doctrinal charge should chiefly be employed, and not in agitating with voluminous disputations after a scholastical way, particular controversies; for if this wisdom whereof the Apostle doth speak, 1 Cor. 2. and the ministry of the spirit whereof he speaketh; 2 Cor. 3. were really attended and made known; all petty controversies wherein men spend their whole life Scholastically in philosophical notions without any profit to the Gospel, would vanish away, and be decided at an instant; because the fundamental Truth of the Covenant in the spiritual and perfect wisdom of God which is hidden in the Mystery of godliness, is as a sun in comparison of a dark lantern whereunto the particular strains and notions of learning followed now adays are to be resembled. Whatsoever undertaking therefore may tend directly towards the advancement of this kind of spiritual learning, and the manifestation of the hidden wisdom of God in a mystery according to the testimony of the Scriptures; that must be esteemed a real furtherance of the Gospel, and consequently a public good through the manifestation of the glory of God in the life of Jesus Christ.  
From whence finally this conclusion is to be inferred. That to partake for ourselves, and to impart the life of Christ to others the profession and preaching of the Gospel must be maintained and advanced unto this generation and to posterity by the endeavours which tend, first to avoid and take away offences, by composing of scandalous differences in Religlon. Secondly to do good works in an exemplary way that others may be drawn on to walk after the spirit. Thirdly, to make known by the true discharge of the pastoral and doctoral duties, the Ruies and grounds of our spiritual life and conversation both for avoiding of evil and doing of good, and what is not directly subordinate to some of these ends or to all of them, is no true good, nor a thing to be looked after; because it helpeth us not unto any part of our happiness; which is to partake of the life of God in the knowledge of Christ.  
Having thus opened the grounds of that which I am to propose; now I will make the motion which I suppose will commend itself, as tending directly unto this most eminent public good of this age and of posterity.  
First, then if we believe what hath been said, and know that a man is first natural, and then spiritual; I think it fit to move that assistance may be given as well by way of council as by outward support, unto those that labour for the rectifying of men's natural parts, by reforming and facilitating all the means of human learning for the schools as well of old as young scholars. For the great defects and errors in the manner of teaching, & in the matters which are taught, which are inferior and superior schools, breed evil habits, and make the souls of men unfit for the apprehension of the mystery of godliness in the profession of the Gospel. Therefore to help the removal of these, and to frame aright course for the education of children, and for the perfection of human Learning, is a most laudable public good work as well for this age, as for posterity.  
Secondly, I think it fit to move that assistance may be given towards the endeavours of ecclesiastical Pacification, and taking away of scandales and differences amongst Protestants first, and then also if it be possible amongst all other Christians, that the first part of our Evangelical profession may be set forward to some perfection: And the assistance to be given to this endeavour, may be besides the spiritual council (which by men of spiritual parts should be suggested to the Agents;) and unblameable and peaceable conversation towards all men (which every one is bound to intend for himself) though different in judgement from each other, a supply of means to maintain the correspondency and the Printing of treatises and letters; without which the negotiation of this matter towards Divines will be wholly lame and imperfect.  
Thirdly, I move for the erecting of a professorship of practical Divinity in every University; and one in London at Zion or Gresham college. That this Professor might intend besides the reading of practical matters, The compiling of a complete body of practical Divinity taken out of all the practical writers of this latter age: which is a thing much desired by foreign Divines, as may appear by their requests to that effect subscribed with many hands and sent to the learned Divines, and the Patrons of godliness and learning in England. By which means the second part of our Evangelical profession will be much advanced towards some perfection, chiefly in those that are desirous to lead a godly life.  
Lastly I move for the erecting of a Lecture in London which should intend to teach the common people the way how to make use of Scripture by reading and meditating in their ordinary course; and should show also unto the more learned the Rules of a more exact Interpretation of the word, than is hitherto used; that when a matter of doubt is moved which ought to be decided by the meaning of the text; there may be a common and infallible method of interpretation known; for the finding out of the true sense thereof.  
This Lecture should at one time explain a whole or half a Chapter, to show the way of meditating upon the text, andof interpreting the same, by a constant Rule of spiritual wisdom.  
How much these things (if they could be advanced) might tend to the good of this age, and of Posterity for the propagating of heavenly knowledge in the Gospel; I suppose it is needless to declare at large: perhaps the former discourse will suffice to make this apparent; yet if a more particular deduction of the things belonging to each of these motions, should be required; for to show the manner how every one of these propositions might be accomplished. that can easily be done to give satisfaction to such as will concur to favour these endeavours, and support the furtherance thereof. The Lord grant us all his Grace, to make of all our Talents the best use, which may most tend to his glory, and the felicity of our own souls, and of our generation; and suffer us not to be unfaithful Stewards of his manifold gifts and graces.  
Amen.   

Sir C.  
YOurs of the second of January comes now to my hand, if this afternoon I had been free, I could perhaps have enlarged myself more than now I am able to do. Yet to entertain so good a motion I hope time shall never be wanting hereafter to supply what may be required further of me, towards the advancement of the public good. You approve of the objects proposed, but you desire a further relish and illustration of the scopes and means. The two objects which you like most of all, the one for human, the other for Divine learning, I will chiefly now insist upon. The means then to advance human learning, and the reformation of Schools; is to elaborate certain Treaties, and to put them forth that they may be made use of by all.  
The first of these Treaties should be a discovery of the defects and of the disorders in teaching and educating children, with the intimation of the remedies thereof, and of the manner of applying the same unto the disease, which should be done briefly and substantially.  
The second should be a direction for Parents, how to implant into their children the seeds of virtue, and to beget in them a disposition towards learning.  
The third, should be a new alphabetary, to teach children of five or six years, without any tediousness to read and write, as it were in a continual course of play and pastime.  
4 than the system of things obvious to the senses of children, is to be insinuated unto their imaginations, with the proper names thereof; that they may have a true conceit of the simplest and outward things of the world, as a rude matter of that whereof afterward they are to receive instructions. These are the first general preparatives towards learning: then the matters to be taught are to be elaborated. Where first there is that which belongeth unto the principles of Religion. Secondly, that which belongeth to the attainment of languages. And lastly, that which belongeth to the attainment of Sciences, whereof the first, viz. concerning Religion three Treatises are to be put forth.  
First the abridgement of the history of the Bible fitted to the capacity of children. Secondly the use of the examples of the Bible, and of all things according to the ends for which God created them. Thirdly, the marrow of the Bible, containing briefly the substance of that which is to be believed, done and hoped for, according to the cleére doctrine of the Bible, fitted to childish simplicity and yet not without depth, to be enlarged upon towards those that are of riper judgement, then mere children. Whereunto a direction is to be annexed, for the information of the teacher; that he may know how to enlarge himself upon matters, and question those that are youths in a deeper sense and way, than children use to be questioned.  
Of the second, viz. of languages, these Treaties are requisite. First, a direction for their own mother tongue, to know the true properties thereof; for it is to be the rule of understanding all other tongues. Secondly for the Latin tongue, or the Greek and Hebrew; four helps are to be afforded. First, the introduction to the tongue, containing the primitives thereof; which are to be proposed with their significations, and variations, and their Declensions and Conjugations. Secondly, the body of the tongue, containig all the words thereof in the derivations and compounds, together with an easy grammar and Dictionary. Thirdly, the periodical doctrine of the language, containing the sentences & ornat manner of expressions, together with the rules of elegant speech. Lastly a direction for the Masters of the language, showing the manner how these helps are to be rightly used.  
Of Sciences there are three degrees, whereof every one is to be handled in a several Treaty. The first containing the history of all things, which are the subjects of human learning. The second, the dogmatic substance of Sciences, which are the principles and fundamental truths of human learning. And the third, the body of Sciences, containing all the precepts & branches of human learning, and the deductions which are infallibly evident, and truly drawn already by other men's labours from universal principles. To which three degrees of Sciences, a fourth may be added; showing the universal method of ordering the thoughts, to find out by our own industry any truth as yet unknown, and to resolve any question which may be proposed in nature, as the object of a rational meditation.  
These are the Treaties to be elaborated in the ways of human learning, for to bring scholars from the first steps of knowledge, unto the perfection of the use of reason: wherein they may be able to discover by themselves, all things which can be found out in nature. And when by the right use of these Treatises, and the prudent manuduction of a good Master, the scholar is brought thus far; Then another Treatise is to be superadded to shut up all; for the perpetual increase and advancement of Sciences, which should contain a full direction concerning the ways of ordering higher Schools, colleges, and Universities, and of regulating the exercises, which ought to be set a foot therein; That men who have attained unto the former degree of perfection, may improve their talents with advantage one towards another, and towards the public, without vainglory, and strife, and superfluous repetitions of matters already discovered; where the manner of writing books and Treatises, either for the ripping up of the hidden secrets of nature, or for the examining and rectifying or completing of the writings of other men is also to be explained, when first the faults and defects of colleges, and Universities are laid open, and the abuses of writing books is made known, with the ways of taking a speedy course of reformation in the one and the other.  
Thus having given you an idea of the ways and means how to advance human learning; I will come to the other object which concerneth divine knowledge to be had from the holy Scripture, by way of interpretation of the Text. Here also some matters are fully to be handled for instruction, and direction of those that would come to divine knowledge, and some exercises of the spirit are to be intended by the proficients. The matters to be handled are these.  
1 A treaty or discourse should be put forth, to show the necessity of reading and meditating Scripture, more than men are accustomed to do, and what use is to be made of the knowledge of the words of the Text, both for human and divine learning in all kinds; as well natural, tending to discover the properties and true use of things created, as civil and politic, tending to show the prudency of men's carriage one towards another, in all states, namely domestical, republic, monarchical, and Military; so that it should be made good that no man can be truly wise, either to salvation in spiritual things, or to the right use of reason in outward things; whether it be to make use of creatures, or to converse with men towards happiness, without the knowledge of the holy Scriptures, which are given to be a general rule both of all wisdom and reformation.  
2 This being made good, that the scriptural knowledge is thus necessary and useful; a second Treaties must be set forth, wherein the way and manner of making use of Scriptures to attain all these ends, is to be shown partly by private meditation of one by himself alone, partly by exercises of more than one together, either in a private, or in a more public way; where a full idea of the heads of means, and of the degrees of progress in meditation and exercises towards the infallible attainment of scriptural understanding is to be laid open.  
3 These two generals being made known, the particulars are to be insisted upon; where beginning from the childish part of scriptural institution, and proceeding to the highest degree of spiritual contemplation, certain periods of doctrine for scriptural knowledge, are to be distinctly delivered. The first period is that which belongeth to children. The second to young men. The third to such as are great proficients, and may be called Fathers. And the fourth and last to Doctors and teachers of others. The children when they are in the course of human learning, and busied to understand their mother tongue, and to read the historical doctrine of the Bible, may be initiated to read the Text it self, as soon as they have past through the historical abridgement, which I have mentioned heretofore. And when they come to make use of their second and third help of sacred scriptural knowledge heretofore mentioned, than they must be (after they have run them over, and in some sort comprehended those Treatises) brought to the moral and doctrinal parts of the Scripture itself, to learn to observe in the Text, that which in their books they have learned. A direction therefore is to be set down in a brief Treatise, how children should be made to see and observe in the Scripture itself, that which formerly was gathered out unto them, and delivered in a particular Treatise, and this should be done Catechetically; so that as in the course of human learning, there were three degrees of knowledge in several Treatises to be imparted unto them: So also in the course of divine learning, there must be three degrees of catechetical exercises, described in a Treatise; to show how that in reading the history itself, they ought to be examined, and brought to answer concerning the passages mentioned therein; and in reading the dogmatic part, they are to be questioned to make them answer from the Text itself, unto things therein morrally and doctrinally observable by their capacity; so that the Text itself must be made their catechism from whence they should learn all doctrine of Religion. Young men or children of riper age, when they are learning the languages which are to be instruments of learning; they must be all at once initiated into the historical Science of things that are in the world, and into some principles of Arts and Sciences, which afterward are more fully to be delivered. And when they are at this task in human matters, then in divine matters (which at their own times must always go along.) A further period of scriptural knowledge is to be suggested unto them, which is a kind of analytical way, of considering the principal sentences of the Text, and in learning to distinguish the periods thereof one from another, and in a single sentence to know what the subjectum and praedicatum thereof is, and what the connexive and rationative particles of a discourse mean, and to what use they serve. In which period, there be again several degrees of matters to be taught; whereof a particular Treatise must be composed, for the direction of those that are to teach youths this part of divine knowledge.  
When young men are become proficients, and have gotten strength of judgement, than they must be brought further, to the full doctrine of analytical meditation, wherein are three degrees. First, there is the literal Analysis. Secondly, the material. Thirdly, the spiritual Analysis. The literal Analysis, is the division of all the sentences of the Text, according to the true relation wherein they stand in the bare letter, which is to be considered in all the properties thereof; whereof a particular Treatise is to be made, because this is the ground of all true interpretation; and if an error fall out in this part of the interpretation, it may mar all the rest which followeth. The material Analysis, is the division of the things which are mentioned in the sentences and words of the Text. Here the way to find out the true matter and the scope of a whole discourse, and to observe the parts thereof (as they stand subordinat to the scope, in the matter to make up the whole, and the coherence of these parts one to another) with the grounds of their material relation, and other things belonging thereunto; for to take notice of the substance of things delivered, and of their order, will require another Treatise to direct those that are proficients in the former degree of Analytical knowledge, to advance unto deeper thoughts.  
The spiritual Analysis, is the division of the Mystery according to the parts of the matters. For in every material substantial truth of God's Word, there is some part of the Mystery of spiritual wisdom, and how to discern this according to the rule of the analogy of faith. And how to make use of this rule, to dive into the depth and riches of God's wisdom; and to know thereby what his working is towards our inward and spiritual man; and how the material truth is to be applied and exalted with a reflection of the Spirit upon Christ unto a more heavenly use, than the bare rational consideration thereof doth afford unto a natural man; I say, how to do all this for our own instruction, and the enlargement of the soul in communion with God? is the third degree of analytical doctrine and meditation, whereof a particular Treatise should be elaborated for those that are to be counted Experienced, and in some respect Fathers in Christianity. For none should be initiated into this Doctrine, but such as have experience of God's dealing with themselves and others, and are consequently able from their own observations of God's working, to bear witness to the truth, which the Scripture doth mention in a Mystery; and which cannot be understood by any, but by such as can discern the work of the Spirit in themselves, and perceive the degrees of the work thereof in others, and consequently can judge betwixt the true and false motions of the Spirit, and begun clearly to learn and understand the intention of God, in particular proceedings, as they are subordinate unto the main intention of God towards mankind in the work of salvation through Christ, as he is the Head of his Church. Such I say, as in the study of Christianity are come this far, may be called Fathers, and none but they are capable of this third degree of analytical Doctrine. And therefore this Treatise is not to be made common, but only should be imparted unto them alone; and that also by some degrees according to the measure of their capacity in this, because here doth lie the danger of spiritual pride and self-conceitedness, which draweth most men of knowledge headlong into errors and extravagancies, whereby they confound themselves and others; and draw many sometimes into endless perdition, when they are stubbornly bent to flatter themselves in the deceitful apprehension of spiritual Mysteries.  
Thus far all common Christians should be led and taught to attain unto divine wisdom, by way of scriptural Meditation. And besides these directions to be given by way of Treaties; certain Exercises of the mind, as well in private solitarily, as in company with others, and publicly should be made use of, and might be described if there were any appearance of hope; that in these troublesome and unsettled times, a foundation could be laid for the practice and training up of Christian souls in such away of Learning. For if a Lecture were founded in some convenient place, wherein the doctrinal part of this Science might be delivered in public Lectures, and further beaten out in private conferences; then also such as would addict themselves unto this kind of study, and give up their Children to be instructed by those degrees of human and Divine Learning might be not only taught, but actually exercised & enured by some practical ways, into the Method of knowledge; for without some exercise fitted to the capacity of him that is taught, wherein he may be brought to apply the rule which he hath been taught to the use wherefore it is given, all instruction in Divine matters, is either unuseful or hurtful. For unless divine instruction end in the fruit of the Spirit, which is righteousness & holiness (which without some real exercise cannot be received or entertained, when God hath given them in any measure) all instructions and theoretical directions, are but to none effect, and rather hurtful than profitable, because they tend to a greater judgement over him that knoweth the way of truth and doth not follow it. Therefore it is expedient to make many discourses and treatises of those things, and to publish the doctrine thereof at adventures, before trial be made of the practice and before it may be known that those to whom the Doctrine is to be imparted are not dogs and swine, that is to say, carnal, beastly minded men, that will tear the truth by self conceited contradictions into pieces, or if they are led not to contradict so much as to assent that then they will not drown it in the mire of sensual lust and swinish worldly mindedness. Therefore these pearls must not be cast before the world, but aught to be dispensed unto the children of the kingdom and that with a great deal of discretion and spiritual prudency, because we have experience, that even the true children of God are not capable of all things, but that if matters be not suggested to them by degrees, they either get a spiritual surfeit thereof, so that their stomach is spoiled and unable to digest necessary food when it is proposed to them, or else become drunken with them, and so in the heat of their brain they are as it were foolish and mad in using them without sobriety and disorderly, neither to their own nor other men's edification. As for the Doctrine and exercises belonging to teachers, to bring them to a demonstrative way of interpreting of Scriptures, they are of two sorts. The first is for the enlarging of knowledge & for the discovery of the Mystery of God's kingdom in a doctrinal or hortatory or consolatory way to infuse knowledge into others. The second is for deciding of doubts, either arising from the words or from the matter of the Text. Of each of these ways as they are to be fitted to higher or meaner capacities, some Treatises should be compiled to show Ministers both how to divide the words aright unto their hearers, according to the difference of their Auditories disposition, & how to deal one with another in matters of doubts and disputes to come to a full and satisfactory decision of their controversies. These two Treaties are of great concernment and not to be put forth till men's ears be opened by affliction, & the pride of learning be put down in the conceit of the worldly wise, and of the disputers of this age, which God will bring to pass, partly by outward afflictions, partly by the great variety or opinions, and the 〈…〉 of received principles which will be shaken on all sides. The men that are ingenuous and call upon God for light and direction will find deeper▪ principles of truth to rest their souls upon then hitherto they have received: And by these God will abolish the wisdom of the wise and the learning and the disputer of this age, and bring those that seek wisdom in the simplicity of the word, to understand the depths of God's counsel which are hid from the great rabbis of the world, and men rather addicted to bookish learning (to tell us what this or that Author saith) then to search after the wisdom & demonstration of the spirit of & power, by which the Apostles in preaching the Gospel were able to bring the spirits of all men captive unto the obedience of Christ. And because we neither know the Rules of true spiritual meditation, to dive into the things belonging unto the Ministerially doctoral and pastoral charge: neither do we sincerely seek after the rules by which our minds should be led unto knowledge, nor do we exercise ourselves one with another through the communion of Saints without partiality & unblamably in the ways which we know, but we rather adhere to human doctrines and opinionating disputes found in Authors whom we through curiosity seek after and take up Rules at adventure, or by partial squares, and never impart unto others in spiritual simplicity the truth that God maketh manifest unto us: but hug ourselves in a self conceited flattery with it, through the vain imagination of a more secret knowledge, wherein we should be thought to excel others. Therefore we that are Ministers are become unprofitable, and to us God hath made his word, as a book that is sealed so that no man can read in it, nor knoweth what to make of the sense thereof, which to a simple godly capacity is most clear and evident, and may be clearly explained also by such as will not suffer their minds to run after their own conceits.  
Thus I have endeavoured to let you see some more light concerning the two objects which you chiefly pitch upon: whereof the one is Mr. Comenius proper task, and the other is mine, although we are bound not to do in public or to bring to perfection, either of these Methods without one another's advice and consent. Because in very deed his task is no less in my aim, then in his own and mine is reciprocally in his aim a thing whereunto he doth subordinate his endeavours: so that the means of perfecting both were to have us both set apart for our tasks and settled together, in a course of elaborating the same by mutual communication one with another, and with others that are fit to partake of these thoughts, and by teaching and exercising both ourselves and others in these Methods, till God show us the full period of time, when they should be brought forth to the world.  
I will not mention, as I did intend at first any thing concerning the other two tasks viz. the matter of correspondency for Union with foreign Churches, and the matter of practical Divinity, nor will I describe here the manner of our settlement, which may be wished rather then hoped, for the elaborating of these tasks to some good purpose. These things I think needless to lay open at this time, yet if it should be found requisite to show the feasibleness of what we aim at, and I have here in some kind specified, let me know thereof by your next, and God willing you shall receive satisfaction. The grace of God be with you and direct you in all things unto the manifestation of his glory, through Jesus Christ in whom I remain,  
London this sixt of Ian. 1642. Your worship his most faithful and willing servant, John Durye.   

Sir C.  
BY your last of the ninth of this month I am glad to understand that the motions which have been made unto you, have given some content. The chief thing which I aimed at, was to give you some real satisfaction to so equitable a demand, & so answerable to the ay me of my studies. I must confess that the universality of that good which is to be sought for, in the kingdom of God, whereof I labour to approve myself a true member; is so disproportionate to the capacity & affections of most men, that I have hitherto dealt withal (who are ordinarily bent to a particular of their own, more than to a real public good) that I could never yet meet with any affectionate Patron, who was willing and ready to undertake the advancement of such matters for themselves, and to the ends for which God doth put them in our hearts, who in the midst of straits and infirmities cannot leave the prosecuting thereof, although for love to such objects through neglect of ourselves we are put to a non-subsistence, I mean Master Comenius▪ Mr. Har●lib, and myself: For though our tasks be different, yet we are all three in a knot sharers of one another's labours, and can hardly be without one another's help and assistance. But it is no new thing to such as serve God without respect to private ends, to spend and be spent and receive no encouragement from the world. Therefore also we can have patience, and wait upon God's providence till he show what use he will make of our talents, which we have dedicated unto his service, to be i mployed and set a work in any place where we shall perceive the overture to be made by him, only our end must always be answerable unto the gift bestowed upon us, viz. public and universal, because we know that God's intention is, that his goodness and glory should not be concealed nor engrossed by any, but made common to all that can partake thereof, who are not dogs and swine, whose custom is to tear and trample good things under their feet. Now the overture which you have made, if it be from him, I make no doubt but he will make it apparent to us, & then you may be sure, that on our part nothing shall be wanting wherewith God hath enabled us, to further the public good. For as we profess not to seek ourselves in any thing, & dissuade others from such an aim, so we shall be found no ways difficile to comply to others in any reasonable motions which shall not prejudg the liberty of public communication of the best things, which in the kingdom of God must always be inviolably observed. But how these things wherein we think we could be serviceable unto the public might be made use of, is not yet apparent unto you partly because you have not as it seems to me fully conceived the means of propagating the good which we aim at, partly because you are not assigned of the inclination of those that would contribute their assistance unto the furthering of the same. I then must tell you that which you seem not rightly to apprehend, concerning the means, which is, that besides the elaborating of certain Teatises (which indeed is but a transent action, & if that were all to be done, than a transient contribution for the elaborating of these Treatises might suffice the exercitation of the minds of those that are to make use of the treaties, & the breeding of scholars in our way of knowiedge is no less, if not more effectual for the scope intended, than the elaborating and penning of the Treaties. The Treaties contain but the material part of the work, but the exercises of the minds of scholars and the framing of schools in human learning, & the actual introduction & manuduction of the Spirits of Christians, to scriptural wisdom & meditation is the form & principal part of the business to be intended. Books though never so well penned are but dead instruments by themselves (Witness the holy Scriptures, whichfew make good use of now adays) but if those instruments be in the hand of an understanding workman, and apply to a fit subject, than some good effect may be wrought by them. Therefore if a settled foundation would be had for the one and the other work, both to elaborate the Treaties, and to apply them to use, by training up scholars by them, than the means would be fully answerable to the attainment of the ends, which you allow and we have proposed. From whence you may gather an answer to that which you propose concerning the use of the means by public authority, upon all foundations already made. First, the foundations already made, have their own orders and constitutions, which are not well alterable. Secondly, men that are habituated to a custom of their own, and think themselves to be Doctors and Masters of Sciences, are not easily brought by the sight of any book, though never so well penned, to alter their course of teaching. And lastly, Christ's rule is also observable, that new wine should be put into new bottles. And therefore if a new foundation could be had, it would be a great deal more answerable to the scope and when the frame of that foundation should appear, and the usefulness of that way of educating scholars, and training up of Christians unto heavenly wisdom should be approved; then other foundations might be induced to follow, and King and State moved to introduce the same in other places. Or if upon this motion which you have received the Parliament at this time should be moved to apply a foundation which hath no cure, and when it falls void unto the maintenance of these endeavours: This would be all one as if a new foundation were raised, and perhaps this might be done with no great difficulty at this season, if those that have power with Parliament men would show their zeal for the public good in this kind, to further the maintenance of such undertakings by allowances from foundations formerly made for the public good, and now perverted to private ends.  
From all which you may see that an answer to your doubt concerning actions transient, and of their own nature not reiterable should be this, that indeed there is something in this work transient which needeth not to be reiterated, but that is not the principal by which the scope is attained. But some other thing also there is which is not transient, and must be reiterated continually, which is the chief part of the work, and therefore requireth some congant foundation, that the Agents of the work may set themselves apart to attend it without distraction, unto which now for want of settlement they are continually subject, which is a hindrance to both parts of the work at once. As for him that is to part with the money, I conceive that he should judge with himself, what he is able to do, and whether he thinketh a present help or a foundation of perpetuity to be things of an equal indifferency. As for me I think them not of an equal in difference, for the reasons now alleged; yet if he that will part with the money, should be more willing to give a present help, or more able to do it then to settle a perpetual foundation: And if that help would reach so far as to maintain the Agents till they can elaborate the Treaties and make all things fully ready for to be applied to use, I conceive that this might be well done, and I will propose the matter to Master Comenius and Master Hartlib, to whom I have not as yet spoken of this particular: For we are bound to do things with mutual advice. As for that which in the latter end of the letter you say of foundations, that in them there is a temptation of the Authors living in them, I do not well know what you mean thereby, nor do I conceive any inconvenience in the living of any man with us, if we be but set apart and upheld to intend our business cheerfully without distraction. Thus you see what I thought good to impart further towards your information in this business. I beseech the Lord to direct both you and us in all our deliberations and intentions, to advance the service which we owe unto him and his Church in Jesus Christ, for whose sake I am  
Sir, Your assured friend and faithful servant, JOHN DURY. London, this 13. Jan. 1641.   

The copy of a Letter to S. H.  
Loving friend,  
HEre you have the Appendix of that Analysis of the Epistle to the Galathians, which once at Elbing I put to paper: I pray you let Sir C. see it upon occasion, or others also, that they may judge what the usefulness of this kind of Study may be, and why that I have affected and loved so much the scriptural Meditation and Preaching of this nature, which taketh hold of large Texts, as whole or half Chapters at a time. I hope if he or others will try the way which I have followed, that they will find the same benefit, whereunto I could wish to be an instrument to bring all men as well as any one or two. The Lord enlighten all our eyes in his knowledge, and direct us in the right use thereof. I rest  
Your affectionate friend, I. DURYE.   

THe Appendix to the Galathians, as the occasion of Resolving this Epistle thus at the first was my sincere purpose and endeavour to stir up my Auditory to the Reading and Meditation of the Scriptures, so now my sincere affection & wish is to beseech the Lord that this may be an occasion to others who intend to edify their hearers to take the like course in hand: For I have found and do find daily by experience that there is no truly and absolutely grounded knowledge of the Mysteries of Salvation but in the Scriptures, and that to apprehend it in them, there is no other means but Prayer and constant Meditation, and that to meditate rightly, there is no sure way, but first to lay aside all prejudicate opinions in giving over one's self to be captived by the evident sense of plain places. Secondly, to lay hold of a quiet mind in suspending and captivating one's self from rash resolutions till it please the Lord to reveal the sense in doubtful and obscure places: And thirdly never to settle fully and infallibly the mind to rest in any thing till it be evident that all the parts of the discourse in the scopes and matters of every one of them, answer directly in all respects to establish that truth which is apprehended to be absolutely infallible, when it is found that a place is so confirmed by the joint coherence and reference of all places of the same treaty unto it, with a mutual harmony and agreement of altogether to the analogy of faith; Then a man may infallibly conclude of the meaning of a place, (and as I suppose) not before then; Now to comprehend the joint coherence and harmonically dissonant references of all the parts and particles of a treaty, me thinks it is very necessary to go exceeding warily and orderly to work, for we are easily deceived either by philosophical or rhetorical conceits of human wisdom, or else by incident imaginations of our own to which readily we are bent to force all to agree, wracking it and wresting it to our purpose, so that if we once give way to our own fancy, our preconceived opinion becomes as a torture whereupon we bind the places of Scripture and racking them with violence we make them confess and speak what we will and not what they mean, therefore a safe and well grounded course must be taken first of all in sanctifying and purifying the heart and intentions from all by respects before a man undertake this meditation, by prayer craving grace, and by grace aiming only through the love and fear of God to attain to the true knowledge of the testimony of Jesus Christ, that he may be served and glorified according to a good conscience in the obedience of faith. Secondly in proceeding in the work itself by degrees not casting, first a Mould of thine own, and then framing it afterwards with the tool as Aaron did his golden calf, but framing first all the particulars severally according to the pattern which thou shalt see in the mount of the analogy of faithful and sound doctrine, and then jointing and connecting all those together every one in its own place, and so rearing it up to be one body as Moses did his tabernacle of the Lord, and to frame these particulars conveniently (if I were to give this my advice how it must be done till the Lord enable me more fully for present I only can say thus much, methinks our best course is to follow the type, as I take it of knowledge, set forth in Ezekiel 47. where it is said, that waters did flow from the house of God by degrees of depth, which I think may be Allegorized thus▪ There be four degrees of Ezekiel's passage through the waters, the first is up to the ankles, the second is up to the knees, the third is up to the loins, and the fourth is up to the head and ears, and above so, that there was no way to pass over but by swimming, let us also wade in the waters of life contained in the Scriptures by the same degrees, and I doubt not but we shall go safely without danger: First, let us go with our understandings but up to the ankles, where the waters are shallow, that is let us comprehend the true and plain literal sense and phrase-ology of the text first, than afterwards let us wade in to the knees, that is, let us intend to conceive the several and evidently distinct sentences, and clear points of instruction, or exhortation or correction, or reproof, &c. openly offering themselves unto us, taking them as we find them, plainly distinguished by themselves. Thirdly, let us go from these material points and sentences after that they are all conceived to things more material which bind up all the distinct parts in one body, and knit them together as it were in the place of conjunction, where superior and inferior parts meet together, as in the loins of a man, and that is done, when we conceive aright of all the rational connections of these several sentences in joining as the words themselves do require one sentence to another to make up of two one conception, and so going on to all the joints and knots of the several matters, we must join one to one, and two to two by degrees, till we conceive fully of the whole lump of the matter handled throughout the whole treaty, and of the contrall scope and main intention to which all doth at least in a general manner aim, When now this is done, it is permitted to a man to go so far, as to stretch forth his arms and to swim, than you may come to the waters, which cannot be passed over, because they shall in your mind rise to be a river, and that is, when you shall in the fear of God seek to comprehend the whole drift of the spirit of knowledge, in the whole treaty, and in all the parts of it as they are both separately and conjointly disposed in a mutual course of subordination or coordination, when you shall comprehend in the only matter and scope both the main, the direct, and the collateral respects, as well of sentences and words for the matter, as of fashions of proposing them and confirming them, and concluding them for the manner, when finally, you shall be able, by the perpetual collation of all things proposed to see a stream and river of wisdom flowing continually in such a breadth and depth, that none can pass over it, from one beginning to one end by continual consequences of infinite drops and respects of knowledge which all make up but one body of waters, and thus you must go (in every passage, whosoever thou art) not of thine own motion so much, as by the leading of the man that hath the line in his hand (of whom look Isa. 28. 16. 17. and elsewhere) and thus thou must go betwixt every passage, leaving a convenient distance and not hastily nor rashly, and thus thou must go▪ not coming to the fourth degree till thou be brought through the three first degrees, for Ezekiel was brought through them first, and then he tells us by experience what depth they were of, but when he comes to the last, he confesseth that neither he himself, nor any man else could pass over the waters, teaching us by that experience the rule which Saint Peter sets down clearly, 2. Pet. 1. 20. No prophecy of the Scripture is of any private interpretation, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, of proper resolution, so than thou must never be so confident and full in thine own sense but thou must always in the fear of God be ready to hear others also, for perhaps thy neighbour hath swimmed as far as thou, Now the Lord of his mercy send unto us the Spirit of direction and knowledge, of meekness and love to bear one with another, and to learn willingly of him one by another, that so we may become trees of life, planted by the rivers of these waters, to bring forth our fruits in due season, Amen. And as for me, beloved, as I have wished at the beginning so do I now wish and pray again, that it would please the Lord to move the hearts of teachers to propose unto their flocks the body of the Scripture itself, as it were in a lump, furnishing unto them sufficient directions and ability to study and meditate in it diligently for themselves, and to propose to others their hearers in lively practice and clear institutions, both evident examples, and manifest rules how to exercise their hearts understandingly in it, to the growth of knowledge and the unity of faith, which now a days is so greatly requisite, for all men are now for the most part drunken with their own opinions, reeling to and fro in uncertainties, and the more ignorant sort, which is oft times such as think themselves the wisest, are so incapable of true heavenly wisdom that all things delivered unto them out of the Scriptures, must be delivered as unto little babes, line upon line, precept upon precept, here a little and there a little, and so we always stay in the very elements of knowledge, and never go forward to perfection, because we cannot bear one with another, and hear one another with patience, because we pray not one for another, that things unknown may be revealed, but we blame one another, and suspect one another, and envy one another to our mutual destruction, now the Lord of his mercy mend these things both in the teachers and in the hearers, that by the faithful prayers and endeavours of God's people, once at last the divine order of the holy wisdom of God revealed in the Scriptures, may be made manifest: for me thinks, that Babylon which is the confusion of the whole world in all things, but chiefly in the original language of Canaan, which is the true sense of the Scriptures, will never be overthrown till this general order of the text in the uniform sense of all the distinct parts of it be raised up by God, and brought forth as a true Zorubbabell to confound this confusion of uncertain senses, and when this shall be effectuated by the Lord of Hosts, who is wonderful in counsels▪ and excellent in working, than I am sure that the question shall be determined who ought to be judge of controversies, the Pope or the Scriptures, than Atheists mouths who acknowledge not the divinity of it shall be stopped, and all those that seek the Lord, shall find him, and be fed with understanding, for there is such an incomprehensible extent of knowledge in a little parcel or book of the Scriptures, and so uniform a sense and light through the manifold parts of it, that I cannot compare the parts of it more fitly then unto the body of the sun in our worldly firmament, which though in appearance it seems but a hand breadth, yet it fills the whole world with the glory of one light by the means of infinite beams, making up but one stream of resplendency on every side alike defused, so is it with one epistle even with every one of the epistles, they are but as a hand breadth in substance, but in light of knowledge, through the infinite respects and references of divers parts as of great beams, they are able to fill the whole church, and the heart of every living soul with the resplendency of the glory of God in the face of Jesus Christ, and as idiots that wot not what optic or optical demonstrations mean, cannot believe or perceive although it be told them, that there is an orderly dispositions of the beams of the sun amongst themselves, and a subordinate proceeding of their parts from the body of the sun, and that there is an unspeakably and incomprehensibly exact order in the disposition of all the parts of light, so the spiritual idiots that have no optic Organs, it is no marvel that they never believe nor see any order to be in the body of the Scriptures, but so many of you as can make evident demonstrations, or experimental trials, in gathering the beams of the light together in your looking glasses, to do by the means of refraction, or reflection, some wonderful effect, either of representation or of burning in the hearts, and before the eyes of godly souls, you (I say) may know and can see, that in this light is not only an excellent order and disposition of all the parts of it, but also the very cause of all order that is or ever shall be in this world for even as darkness is the mother of all confusion & disorder, because it bears under its wings as it were the shadow of destruction, and the nature of a Chaos, and as light is the mother of comeliness and order, setting forth and making manifest by the only presence of itself, the whole decency, distinction, variety, unity, and symmetrical disposition, of every thing in heaven and earth, and of the whole world, so also ignorance hath been hitherto the mother of Babel, and knowledge shall beget Zorubbabell, now no knowledge is certain but that which is in the word of God, even as no light is pure light but that which comes from heaven by the same, therefore that light can only and shall bring all order and righteous disposition of all things in the church and world, for in it only is the true weight, measure, proportion, and situation of every thing, and by it only the disposition of the creator who hath framed every thing most orderly and decently can be made manifest unto mankind, and can any now be so sencelesle as to think, that that word and light, which is and must be the only cause of order in every thing should want order and be confused in itself? can any be so confused in judgement, and drowned in foolish and disorderly imaginations, as to think that God's spirit (who by wisdom hath in the first creation of this temporary world ordered all things in so admirable a manner, that whosoever beholds it cannot but acknowledge the infinite providence of the workman of so strange a frame) should not in the second creation of an eternal world (which is his church) order and express in the Scriptures, the very decrees and precepts of wisdom it self orderly? If the kingdom of nature which shall perish is established by so wonderful an effect of wisdom, and stands only by it (for heaven and earth are naturally subsistant by no other thing but by the pillars and foundation of order) shall the kingdom of grace, and of the word of God which lasteth eternally be less wonderful in the same effect of that same wisdom? No surely for if order be one of the most certain and chief effects and consequents of wisdom, then wheresoever wisdom is expressed, there order must be also, and where wisdom is most eminently and highly expressed, there also order must be found in the most eminent and high degree of prudency, righteousness, decency, and comeliness, and for this cause I hold for certain, that in the text of the Scripture a divine order and disposition not only of matter but also of words and manner of expressing that matter is to be found, which being perceived and found, will bring a new light to all men's eyes, and will discover hidden things more evidently hereafter, then ever known things have been known heretofore, which I beseech the Lord in his mercy to perform, and to make manifest by his spirit of prophecy in the testimony of Jesus Christ, that in the revelation of his dear son, all those that love him may be filled with joy, and that the glory of his wisdom and goodness may be known in the truth of his word to the praise of his holy and glorious am both now and evermore, Amen, Even so come Lord Jesus, and let him that hear it say come. Rev. 22. and 20. and 17.   
Finis