wholy ignorant of the life of God must be convicted by the life of the Spirit that there is a better state more perfect happinesse which the Saints of God enjoye in the beauties of holinesse and in their communion with the Father and with the Sonne then that State wherein worldings take pleasure when therefore we know and earnestly study to walke so as it becommeth the Citisens of Heaven in our private and publike conversation doing all things as in the presence of God by vertue of the Covenant made betwixt him and us in Jesus Christ then we fulfill the second part of our profession of the Gospel and whatsoever undertakings may directly tend to advance the knowledge and the practise of this kind of life amongst men is most answerable unto the ayme of a publike good and ought by all meanes 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 wee walke and what the rule is by which we walke in faith love to avoide 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 reproofe and by comfort and threatning and more particularly The Doctrinall charge which tendeth to confirme enlarge and maintaine the knowledge of Divine Truth revealed in the Scriptures the object of which charge should not be so much as now adayes it is almost wholy the Refutation ofsome errours and the handling of certaine common places but it should rather tend towards the setting forth of the hidden wisedome of God which is revealed in the written word not as it is the ministery of the letter which many doe onely attend and insist upon but as it is the ministery of the Spirit in the new Covenant wherein spirituall things are with spirituall words explained and being compared with the things of their owne nature and property they unfold the hidden mistery which God hath prepared for our glory before the world beganne In the opening of this mistery according to the Scriptures the Doctrinall charge should chiefely be employed and not in agitating with voluminous disputations after a Scholasticall way particular controversies for if this wisedome whereof the Apostle doth speake 1 Cor. 2. and the Ministery of the spirit whereof hee speaketh 2 Cor. 3. were really attended and made knowne all petty controversies wherein men spend their whole life Scholastically in Philosophicall notions without any profit to the Gospel would vanish away and be decided at an instant because the fundamentall Truth of the Covenant in the Spirituall and perfect wisedome of God which is hidden in the Mystery of Godlinesse is as a Sunne in comparison of a darke Lanthorne whereunto the particular straines and notions of learning followed now adayes are to be resembled Whatsoever undertaking therefore may tend directly towards the advancement of this kind of spirituall learning and the manifestation of the hidden wisedome of God in a mystery according to the testimony of the Scriptures that must be esteemed a reall furtherance of the Gospel and consequently a publicke 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 our selves and to impart the life of Christ to others the profession and preaching of the Gospel must bee maintained and advanced unto this generation and to posterity by the endeavors which tend first to avoyd and take away offences by composing of scandalous differences in Religlon Secondly to doe good workes in an examplary way that others may bee drawne on to walke after the spirit Thirdly to make knowne by the true discharge of the pastorall and Doctorall duties the Ruies and grounds of our spirituall life and conversation both for avoyding of evill 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 lookt after because it helpeth us not unto any part of our happinesse 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 it selfe as tending directly unto this most eminent publique good of this age and of posterity First then if wee beleeve what hath beene said and know that a man is first naturall and then spirituall I thinke it fit to move that assistance may be given as well by way of councell as by outward support unto those that labour for the rectifying of mens naturall parts by reforming and facilitating all the meanes of humane learning for the schooles aswell of old as young Schollers For the great defects and errors in the manner of teaching in the matters which are taught which are inferior and superior Schooles breede evill habits and make the Soules of men unfit for the apprehension of the mistery of Godlinesse in the profession of the Gospel Therefore to helpe the removeall of these and to frame aright course for the education of children and for the perfection of humane Learning is a most laudable publique good worke aswell for this age as for posterity Secondly I thinke it fit to move that assistance may be given towards the endeavors of Ecclesiasticall Pacification and taking away of scandales and differences amongst Protestants first and then also if it bee possible amongst all other Christians that the first part of our Evangelicall profession may be set forward to some perfection And the assistance to be given to this endeavour may bee besides the Spirituall Councell which by men of Spirituall parts should be suggested to the Agents and unblameable and peaceable conversation towards all men which every one is bound to intend for himselfe though different in judgement from each other a supply of meanes to maintaine the correspondency and the Printing of treatises and letters without which the negotiation of this matter towards Divines will bee wholly lame and imperfect Thirdly I move for the erecting of a professorship of Practicall Divinity in every University and one in London at Sion or Gresham Colledge That this Professor might intend besides the reading of Practicall matters The compiling of a compleate body of Practicall Divinity taken out of all the Practicall writers of this latter age which is a thing much desired by forraigne Divines as may appeare by their requests to that effect subscribed with many hands and sent to the learned Divines and the Patrons of Godlinesse and learning in England By which meanes the second part of our Evangelicall profession will bee much advanced towards some perfection
setled the aime which ought to be had in seeking a Publique good let us consider the meanes that leade thereunto Of the Second The meanes to attaine unto the life of God is none other but Christ for in him alone is the fulnesse of the Godhead bodily and it is the Fathers pleasure that in him all fulnesse should dwell Therefore the Father will bee scene no where and cannot bee scene anywhere but in his Sonne who is the brightnesse of his glory and the expresse Image of his person now hee hath revealed in the Scriptures the manner how hee is to be knowne in his Sonne and how by that knowledge his life is conveyed unto us and this we will indeavour to lay open First then the manner how the Father is knowne in the Sonne is expressed 2 Cor. 4. 6. thus God commanded the light to shine out of darkenesse doth shine in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ where wee must observe that the Apostle doth speake of himselfe and the rest of the Apostles to declare the manner how God did make himselfe knowne unto them And as he made himselfe knowne to them so he is this day to be knowne 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 severall 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 authour of it by the power which hee hath to command light to shine out of darkenesse whereby is intimated that we are nothing but darkenesse till it please God to command light to shine in us Secondly That the light whereby God is made manifest unto us is the brightnesse of God himself for he saith that God doth shine whereby is also intimated that it is of the meere free Grace of God imparting himselfe unto us that we come to know him and not of any free willing choyse or rationall parts in us that we should bee able to chose out the objects of true knowledge or when they are proposed unto us by others that wee should be able to dive into Gods nature thereby or to make better use of the meanes whereby God is knowne then others doe But all this is Gods free grace to us Thirdly That the place where God doth shine is a mans heart that is the prime Center and Seate of this living soule where the spirits maintaining his life are begotten For as there be materiall spirits rising out of the blood in the materiall heart So there are incorporeall spirits arising out of the mindings of the soule in the heart of our spirits which is conscience for in the conscience God hath his Seate in all men and there he doth appeare to all converts at first where he also doth ever continue more or lesse shining unto them according as they deserve to see his bright or his cloudy countenance Therefore if any man will fit himselfe to see God he must purifie his conscience For blessed are the pure in heart for they shall see God 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 darknesse at all but he is in himselfe a light which is inaccessible which no man hath seene 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 reveale him Therefore although God doth shine both in himselfe 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 For it is said that not only the light shineth in darknesse and that darknesse 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 priviledge of being the Sons of God was given by it Now then the ability of receiving or perceiving the light when it shineth is also the gift of God 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 shew mercy And that it is not one Act of grace that will serve our turne as to have once begining and then to be left unto our selves 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 performe any thing answerable to that life and light except God also give the performance according to his owne good pleasure Fiftly That this light is the light of knowledge now to know is the Act of a mans understanding and the understanding is the same faculty in the soule which the eye is in the body As the eye then when it is not blinde doth perceive the visible appearance of a thing that is it receiveth the image of the shape there of within it selfe as within a looking-glasse and keepeth every image which it receiveth distinctly seperate from each other So is it not with the understanding when it is not darke and muddy it also receiveth with in it selfe as in a spirituall looking glasse and keepeth distinctly seperate the intellectuall appearances of the images and shapes of spirituall things For although spirituall things cannot be said properly to have images and shapes yet became our understanding in conceiving of the same doth receive intellectuall notions and Ideas wherein spirituall matters do appeare 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 expresse the Acts of the understanding by the Analogie of the eye as Ephes. 1. 17 18. the Apostle prayeth That God nould give the spirit of wisedome and revelation in the knowledge of Christ the eyes of our understanding being enlightned 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
spirituall things as men do of their eyes in bodily matters And what matters do essentially concurre 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 excellencie and the evident appearance of his goodnesse and of his nature So when Moses Exod. 33. 18. desireth that God would shew him his glory God answereth verse 19. and saith I will make all my goodnesse passe before thee and I will preclaime the Name of the Lord before thee By which we see that the apparition of his goodnesse and the apprehension and knowledge of his name that is of his nature for the nature of every thing is knowne 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 expresse 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 spirituall man and did live in the flesh a spirituall life for the Apostle saith that God was in Christ reconciling the world unto himselfe 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 Christ let him be a new creature old things are passed away behold all things are become new The new Creature is the spirituall Creature for he that is in Christ is one spirit with him Because Christ is different from the old Adam in this that the old Adam was made to be a living Soule but the new was made a quickning Spirit Hence then we learn that the face of Christ which is the appearance of his life and being in the spirituall 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 wherin all the goodnesse and the nature of God doth appeare 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 himselfe desireth us to beleeve him that he is in the Father and the Father in him nor will the Father be seene in any but in him in whom only he is well pleased and whom we should hear on his behalfe Matth. 17. and because he alone is the expresse image of his person and the brightnesse 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 attaine 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 glasse 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 himselfe alone but of all Christians to show the way and the maner 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 himselfe as a Christian and all other beleevers for seeing there is but one faith and one hope and one spirit therefore the beleevers are said to have obtained like precious Faith with the Apostles and to be baptized with the same Spirit for he saith that by one Spirit we are all baptized into one body Secondly That all beleevers have their faces uncovered for he saith that with an open face we behold That is to say that the face of our Soule which is our minde is not now covered with a vaile as the face of Moses and of the Iewes was least they should behold the end of that which was to be abolished for to this day the minds of the Iems are blinded and the vaile remaineth untaken away in the reading of the old Testament which vaile is done away in Christ For the Lord is the Spirit which causeth the vaile to vanish for where the spirit of the Lord is there is Liberty That is to say there is free accesse unto God to take notice of his whole life for the spirit searcheth even the deepe 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 Prophesie fulfilled which was spoken by the Prophet I saiah chap. 25. 6 7. That God shall make in his holy mountaine 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 mountaine the face of the covering cafl over all people and the vail that is spread over all Nations This Prophesie I say is now fulfilled for in the Church of the Gospell the feast of all wisdome of all knowledge and understanding and of all promises and comforts unto the wearied soules 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 vaile that was spread over all Nations which kept them in blindnesse 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 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 glasse The end wherefore God doth uncover the faces of Beleevers 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 fulnesse and the Father hath made him unto us Wisedom Righteousnesse Sanctification
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 compleating of the writings of other men is also to be explained when first the faults and defects of Colledges and Universities are layd open and the abuses of writing books is made known with the wayes of taking a speedy course of reformation in the one and the other Thus having given you an Idaea of the wayes and means how to advance humane 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 Treatie or discourse should be put forth to shew the necessitie of reading and meditating Scripture more then men are accustomed to do and what use is to be made of the knowledge of the words of the Text both for humane and divine learning in all kindes as well naturall tending to discover the properties and true use of things created as civill and politick tending to shew the prudencie of mens carriage one towards another in all states namely Domesticall Republick Monarchicall and Military so that it should be made good that no man can be truly wise either to salvation in spirituall 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 happinesse without the knowledge of the holy Scriptures which are given to be a generall rule both of all wisedome and reformation 2 This being made good that the Scripturall knowledge is thus necessary and usefull 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 shewn partly by private meditation of one by himselfe alone partly by exercises of more then one together either in a private or in a more publicke way where a full Idaea of the heads of means and of the degrees of progresse in meditation and exercises towards the infallible attainment of scripturall understanding is to be laid open 3 These two generalls being made known the particulars are to be insisted upon where beginning from the childish part of scripturall institution and proceeding to the highest degree of spirituall contemplation certaine periods of doctrine for scripturall 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 humane learning and busied to understand their mother tongue and to read the historicall doctrine of the Bible may be initiated to reade the Text it felfe as soone as they have past through the historicall abridgement which I have mentioned heretofore And when they come to make use of their second and third helpe of sacred scripturall knowledge heretofore mentioned then they must be after they have run them over and in some sort comprehended those Treatises brought to the morall and doctrinall parts of the Scripture it selfe to learne to observe in the Text that which in their books they have learned A direction therefore is to be set downe in a briefe Treatise how children should be made to see and observe in the Scripture it selfe 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 humane learning there were three degrees of knowledge in severall Treatises to be imparted unto them So also in the course of divine learning there must be three degrees of Catecheticall exercises described in a Treatise to shew how that in reading the history it self they ought to be examined and brought to answer concerning the passages mentioned therein and in reading the dogmaticall part they are to be questioned to make them answer from the Text it self unto things therein morrally and doctrinally observeable by their capacity so that the Text it selfe must be made their Catechisme from whence they should learne 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 historicall 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 taske in humane matters then in divine matters which at their own times must alwaies go along A further period of scripturall knowledge is to be suggested unto them which is a kinde of Analyticall way of considering the principall 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 meane and to what use they serve In which period there be again severall 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 then they must be brought further to the full doctrine of Analyticall meditation wherein are three degrees First there is the literall Analysis Secondly the materiall Thirdly the spirituall Analysis The literall Analysis is the division of all the sentences of the Text according to the true relation wherin 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 marre all the rest which followeth The materiall Analysis is the division of the things which are mentioned in the sentences and words of the Text Here the way to finde 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 materiall 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 spirituall Analysis is the division of the Mystery according to the parts of the matters For in every materiall substantiall truth of Gods Word there is some part
knowledge and the unity of faith which now a dayes is so greatly requisite for all men are now for the most part drunken with their owne opinions reeling to and fro in uncertainties and the more ignorant sort which is oft times such as think themselves the wisest are so incapeable of true heavenly wisedome 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 alwaies 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 envie one another to our mutuall destruction now the Lord of his mercy mend these things both in the teachers and in the hearers that by the faithfull prayers and endeavours of Gods people once at last the divine order of the holy wisedome of God revealed in the Scriptures may be made manifest for me thinkes that Babilon which is the confusion of the whole world in all things but chiefly in the originall language of Canaan which is the true sence of the Scriptures will never be overthrown till this generall order of the text in the uniforme sence of all the distinct parts of it be raised up by God and brought forth as a true Zorubbabell to confound this confusion of uncertaine sences and when this shall be effectuated by the Lord of Hosts who is wonderfull in counsels and excellent in working then I am sure that the question shall be determined who ought to be judge of controversies the Pope or the Scriptures then Atheists mouthes who acknowledge not the divinitie of it shall be stopped and all those that seek the Lord shall find him and be fedd with understanding for there is such an incomprehensible extent of knowledge in a little parcell or book of the Scriptures and so uniforme a sence and light through the manifold parts of it that I cannot compare the parts of it more fitly then unto the body of the Sunne in our worldly firmament which though in appearance it seemes but a hand breadth yet it fils the whole world with the glory of one light by the meanes of infinite beames making up but one stream of resplendencie 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 beames they are able to fill the whole church and the heart of every living soule with the resplendencie of the glory of God in the face of Jesus Christ and as Ideots that wote not what optike or opticall demonstrations mean cannot beleeve or perceive although it be told them that there is an orderly dispositions of the beames of the Sunne amongst themselves and a subordinate proceeding of their parts from the body of the Sunne and that there is an unspeakably and incomprehensibly exact order in the disposition of all the parts of light so the spirituall Ideots that have no optike Organs it is no marvaile that they never beleeve nor see any order to be in the body of the Scriptures but so many of you as can make evident demonstrations or experimentall tryals in gathering the beames of the light together in your looking glasses to doe by the meanes of refraction or reflection some wonderfull effect either of representation or of burning in the hearts and before the eyes of godly soules you I say may know and can see that in this light is not onely an excellent order and disposition of all the parts of it but also the very cause of all order that is or ever shal be in this world for even as darknes 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 comlinesse and order setting forth and making manifest by the onely presence of it selfe the whole decency distinction varietie unitie and symmetricall 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 certaine 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 onely and shall bring all order and righteous disposition of all things in the church and world for in it onely is the true weight measure proportion and situation of every thing and by it onely the disposition of the Creatour 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 onely cause of order in every thing should want order and be confused in it self can any be so confused in judgement and drowned in foolish and disorderly imaginations as to think that Gods spirit who by wisedome 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 eternall world which is his church order and expresse in the Scriptures the very decrees and precepts of wisedome it selfe orderly If the kingdome of nature which shall perish is established by so wonderfull an effect of wisedome 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 kingdome of grace and of the word of God which lasteth eternally be lesse wonderfull in the same effect of that same wisedome No surely for if order be one of the most certaine and chiefe effects and consequents of wisedome then wheresoever wisdome is expressed there order must be also and where wisdome is most eminently and highly expressed there also order must be found in the most eminent and high degree of prudencie righteousnesse decencie and comlinesse and for this cause I hold for certaine 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 mens eyes and will discover hidden things more evidently hereafter then ever knowne things have been knowne heretofore which I beseech the Lord in his mercie to performe and to make manifest by his spirit of propheste in the testimony of Iesus Christ that in the revelation of his deare sonne all those that love him may be filled with joy and that the glory of his wisdome and goodnesse may be knowne in the truth of his word to the praise of his holy and glorious ame both now and evermore Amen Even so come Lord Iesus and let him that hear it say come Rev. 22. and 20. and 17. Finis Mat. 19 17. â—phes 4. 18 1 Iohn 2. 16. 17. 1 Iohn 3. 2. Heb. 3. 13 14. Colos. 2. 9. c. 1. 19. 1. 3. 1. 5. 8. 1 Iohn 1. â— 1 Tim. 6. 1â— Iohn ibid. v. 9 10 11. Phil. 2. 13 â—â—r 5. 19 〈◊〉 v. 16 17. â—â—r 6. 17. â—â—r 15. 45. Iohn 14. 9 10 11. 2 Pet. 1. â—â— 1 Cor. 12. 13. 2 Cor. 3. 13 14. ibid. v. 17. 1 Cor 2. 10 11 12. â—â—r 2. 11 12. 〈…〉 3. 17. 1 Per. 2. 3. â—nt 1. 1 Pet. 2. 5
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 lookt upon for in him all the treasures of life are to be seen and no where 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 sight of him and his beauty was our happinesse And verily those that once have had a true sight of him cannot but continually seeke to behold him We may see it in David how he stood affected towards him One thing saith he I desired and will feeks after to behold the beauty of the Lord and to enquire in his Temple and Psal. 42 1. 2. As the Hart panteth after the water brooks so panteth my soule after thee O God Oh when shall I come and appeare before God but chiefly Psal. 63. 1 2 8. early will I seeke thee my soule thirsteth for thee my flesh longeth to see thy power and thy glory so as I have seene thee in the Sanctnary Because thy loving kindnesse is better than life If he had never seene him in the Sanctuary of the Spirit he could not have â—â—â—â— carnestly desired him But having once seene him and tasted of his goodnesse 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 us to desire the â—inâ—â—re milke of the Word if so be we have tasted that the Lord is gracious The tasting of Gods graciousnesse will not be soone lost out of the sanctified minde but will leave a desire after it to looke after him Now this glory of the Lord is beheld as in a looking-glasse his outward actions which are regished in the Gospel are the looking-glasse wherein all the divine properties of his goodnesse and loving kindnesse do appeare 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 goodnesse and lovely to all that behold it that it subdues the soule and drawes it by a sympathy to become comfortable unto it selfe 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 soule seeth his great love to us it cannot possibly but it must needs love him again and where love is there is a Symbolizing 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 Iohn 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 Iacob saw Gen. 28. 12 13. wherein were steps reaching from earth unto heaven that is to say from the lowest estate of a temporall to the highest of an eternall being And upon these steps the Angels ascended and descended these Angels are our spirituall 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 spirituall growth wherby in the dayes of his flesh he was daily mortified in respect of the outward man and quickned by the Spirit in the inward to which mortification and quickning we become conformable by proceeding from one state of glory to another because he also in the dayes of his flesh went by the same progresse alwayes from earth to heaven till he came againe to his Father from whence he came forth Sixthly This change is wrought by the Spirit of the Lord in the soule that beholdeth Christ The Spirit of Christ is the Author of the change which is wrought in us for when we see and behold Christs 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. â— 5. worketh love in us to him by which we Sympathiâ—e with him and are changed into the same state of life wherein he did live after the inward man for the spirit which commeth from him taking hold of our spirits draweth the same with it selfe 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 soule to bring the same unto the obedience of Gods will then it bringeth us backe 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 Iohn 6. 38. Thus then when our will is brought to yeeld it selfe by the spirit wholly unto the will of God in all things as Christ did then we are changed and by the Spirit led from one step of glorious conformity to another Then the soule being betrothed unto Christ through love doth desire to be drawn that she may run after him and then the mistery 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 mistery is not to be understood by any but by such as proceed in the degrees of this change from glory to glory Thus then 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 Spirituall man is the only meanes 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 soules 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 vaile and then we must looke upon the glorious excellencies of his spirituall life in the glasse 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
of the Mystery of Spirituall Wisedome and how to discern this according to the rule of the Analogie of faith And how to make use of this rule to dive into the depth and riches of Gods wisedome and to know thereby what his working is towards our inward and Spirituall man and how the materiall truth is to be applyed and exalted with a reflection of the Spirit upon Christ unto a more heavenly use then the bare rationall consideration thereof doth afford unto a naturall man I say how to do all this for our owne instruction and the inlargement of the soule in communion with God is the third degree of Analyticall doctrine and meditation whereof a particular Treatise should bee 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 Gods dealing with themselves and others and are consequently able from their owne observations of Gods working to bear witnesse to the truth which the Scripture doth mention in a Mystery and which cannot be understood by any but by such as can discerne the worke of the Spirit in themselves and perceive the degrees of the worke thereof in others and consequently can judge betwixt the true and false motions of the Spirit and begun clearly to learne and understand the intention of God in particular proceedings as they are subordinate unto the main intention of God towards Mankinde in the worke of salvation through Christ as he is the Head of his Church Such I say as in the study of Christianity are come this farre may be called Fathers and none but they are capable of this third degree of Analyticall 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 Spirituall pride and selfe-conceitednesse which draweth most men of knowledge headlong into errors and extravagancies whereby they confound themselves and others and draw many sometimes into endlesse perdition when they are stubbornly bent to flatter themselves in the deceitfull apprehension of Spirituall Mysteries Thus far all common Christians should be led and taught to attaine unto divine wisedome by way of Scripturall Meditation And besides these directions to be given by way of Treaties certaine Exercises of the minde as well in private solitarily as in company with others and publickly should be made use of and might be described if there were any appearance of hope that in these troublesome and unsetled times a foundation could be laid for the practise and training up of Christian soules in such away of Learning For if a Lecture were founded in some convenient place wherein the Doctrinall part of this Science might be delivered in publicke Lectures and further beaten out in private conferences then also such as would addict themselves unto this kinde of study and give up their Children to be instructed by those degrees of Humane and Divine Learning might be not only taught but actually exercised inured by some practicall wayes 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 beene taught to the use wherefore it is given all instruction in Divine matters is either unusefull or hurtfull For unlesse divine instruction end in the fruit of the Spirit which is righteousnesse holinesse which without some reall exercise cannot be received or entertained when God hath given them in any measure all instructions and theoreticall directions are but to none effect and rather hurtfull then 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 tryall be made of the practise and before it may be knowne that those to whom the Doctrine is to be imparted are not doggs and swine that is to say carnall beastly minded men that will teare the truth by selfe conceited contradictions into peeces or if they are led not to contradict so much as to assent that then they will not drowne it in the mire of sensuall lust and swinish worldly mindednesse Therefore these pearles must not be cast before the world but ought to be dispensed unto the children of the Kingdome and that with a great deale of discretion and spirituall prudency because we have experience that even the true children of God are not capeable of al things but that if matters be not suggested to them by degrees they either get a spirituall surfet thereof so that their stomack is spoyled and unable to digest necessary foode when it is proposed to them or else become drunken with them and so in the heate of their braine they are as it were foolish and mad in using them without sobriety and disorderly neither to their owne nor other mens 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 inlarging of knowledge for the discovery of the Mystery of Gods Kingdome in a Doctrinall or Hortatorie or consolatorie 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 waies as they are to be fitted to higher or meaner capacities some Treatises should bee compiled to shew Ministers both how to divide the words aright unto their hearers according to the difference of their Auditories disposition how to deale one with another in matters of doubts and disputes to come to a full and satisfactorie decision of their controversies These two Treaties are of great concernement and not to be put forth till mens eares 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 passe 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 finde deeper principles of truth to rest their soules upon then hitherto they have received And by these God will abolish the wisedome of the wise and the learning and the disputer of this age and bring those that seeke wisedome in the simplicity of the word to understand the depths of Gods counsell which are hid from the great Rabbies of the world and men rather addicted to bookish learning to tell us what this or that Author saith then to search after the wisedome 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 spirituall meditation to dive into the things belonging unto the Ministerially Doctorall and Pastorall charge neither doe wee sincerely seeke after the rules by which our minds should bee led unto knowledge nor doe wee exercise our selves one with another through the communion of Saints without partiality unblameably in the waies which we know but we rather adhere to humane doctrines and opinionating disputes found in Authors whom we through curiosity seeke after and take up Rules at adventure or by partiall squares and never impart unto others in spirituall simplicity the truth that God maketh manifest unto us but hugge our selves in a selfe conceited flattery with it through the vaine immagination of a more secret knowledge wherein we should be thought to excell others Therefore we that are Ministers are become unprofitable and to us God hath made his word as a booke that is sealed so that no man can reade in it nor knoweth what to make of the sence thereof which to a simple godly capacity is most cleare and evident and may be clearely explained also by such as will not suffer their mindes to runne after their owne conceits Thus I have endevoured to let you see some more light concerning the two objects which you chiefely pitch upon whereof the one is Mr. Comenius proper taske and the other is mine although wee are bound not to doe in publique or to bring to perfection either of these Methods without one anothers advice and consent Because in very deede his taske is no lesse in my aime then in his owne and mine is reciprocally in his ayme a thing whereunto he doth subordinate his endeavours so that the meanes of perfecting both were to have us both set apart for our taskes and setled together in a course of elaborating the same by mutuall communication one with another and with others that are fit to partake of these thoughts and by teaching and exercising both our selves and others in these Methods till God shew 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 taskes viz. the matter of correspondency for Union with Forraigne Churches and the matter of Practicall Divinity nor will I discribe heere the manner of our setlement which may bee wished rather then hoped for the elaborating of these taskes to some good purpose These things I thinke needelesse to lay open at this time yet if it should be found requisite to shew the feaseablenesse of what we ayme at and I have here in some kinde specified let mee know thereof by your next and God willing you shall receive satisfaction The grace of God bee with you and direct you in all things unto the manifestation of his glory through Jesus Christ in whom I remaine London this sixt of Ian. 1642. Your worship his most faithfull and willing servant IOHN DVRYE Sir C. BY your last of the ninth of this Moneth I am glad to understand that the motions which have beene made unto you have given some content The chiefe thing which I aymed at was to give you some reall satisfaction to so equitable a demand so answerable to the ay me of my studies I must confesse that the universality of that good which is to bee sought for in the Kingdome of God whereof I labour to approve my selfe a true member is so disproportionate to the capacity affections of most men that I have hitherto dealt withall who are ordinarily bent to a particular of their owne more then to a reall publike good that I could never yet meete 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 straights and infirmities cannot leave the prosecuting thereof although for love to such objects through neglect of our selves we are put to a non-subsistance I meane Master Comenius Mr. Harâ—lib and my selfe For though our taskes be different yet we are all three in a knot sharers of one anothers labours and can hardly bee without one anothers helpe 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 incouragement from the world Therefore also we can have patience and waite upon Gods providence till hee shew what use he will make of our talents which we have dedicated unto his service to be i mployed and set a worke in any place where wee shall perceive the overture to be made by him onely our end must alwaies be answerable unto the guift bestowed upon us viz. publique and universall because we know that Gods intention is that his goodnesse and glory should not be concealed nor ingrossed by any but made common to all that can partake thereof who are not doggs and swine whose custome is to teare and trample good things under their feete Now the overture which you have made if it be from him I make no doubt but hee will make it apparent to us then you may be sure that on our part nothing shall be wanting wherewith God hath inabled us to further the publique good For as we professe not to seeke our selves in any thing diswade others from such an ayme so we shal be found no waies difficill to comply to others in any reasonable motions which shall not prejudg the liberty of publique communication of the best things which in the kingdome of God must alwaies bee inviolably observed But how these things wherein we think we could bee serviceable unto the publique might be made use of is not yet apparent unto you partly because you have not as it seemes to me fully conceived the meanes of propagating the good which we aime at partly because you are not assined of the inclination of those that would contribute their assistance unto the furthering of the same I then must tell you that which you seeme not rightly to apprehend concerning the Meanes which is that besides the elaborating of certeine Teatises which indeed is but a transent action if that were all to be done then 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 Schollers in our way of knowiedge is no lesse if not more effectuall for the scope intended then the elaborating and penning of the Treaties The Treaties containe but the material part of the worke but the excercises of the minds of Schollers and the framing of Schooles in humane learning the actuall introduction manuduction of the Spirits of Christians to scripturall wisedom meditation is the forme principall