ACADEMIA CELESTIS

THE

HEAVENLY UNIVERSITY.

BY FRANCIS ROUSE,

Some time Provost of Eaton College.

TO

THE READER.

THIS treatise was written several years before the late civil wars, not to serve the turn of any party or society whatever: but. purely for the service of the. church of CHRIST in general, and more especially of all, teachers and ministers therein; and to retrieve a most necessary evangelical doctrine, which had been too much, at least, neglected, if not almost exploded, among Protestants, for being Thought perhaps too favorable to popery. And it was written by an academical person, and one who was In no wise averse to that common learning, which is professed and taught in our universities, or in any manner disgusted, with them: but who had an esteem for them and it from his education; as by this very treatise will appear. Hence he was no indiligent reader of the ancient evidences for the truth of our holy religion, and for the spirit of primitive. Christianity; and so was not like to be hurried up and down by the appearances of any novel lights, when opposing the light of GOD’s church. The ancient writers and doctors of the same were not at all despised by him, (as by too many of the great reasoners of the age they are,) whence he was advanced into an higher university: as by his excerpts out of the Greek and Latin Fathers is plain; which he published as an abridgement of all that

is considerable in them, for the benefit of young students, and such as were not able to purchase so many and so great volumes.

This little manual seems to have been his first fruits for it was printed in the year 1639. And after a long consideration and experience of the subject-matter, he translated it himself into Latin, and published it, with two other small tracts of a similar nature; the one called The Great Oracle; and the other The mysterious Marriage of CHRIST and the Church. He gave to these three tracts the general title of Interiora Begni Dei; or, The more internal Things of' the Kingdom of God. Before which he pre-monisheth the reader: "That seeing many Thought themselves to be within the kingdom of GOD, when yet the kingdom of GOD was not within them, but they were only outwardly taught, drawn, and united to CHRIST; he judged it might be worth his while, since it' was so extremely dangerous to be mistaken in a matter of such vast moment, to propose the internal operations of this kingdom to the inward eyes of souls, that they` might receive a true and solid consolation, while they beheld themselves inwardly taught, drawn, andd united to CHRIST." Which three internal operations, as he makes them to be the marks and seals of this Divine kingdom, so he treats of them severally in the three mentioned- treatises; whereof this is the first. And whereas it is the Holy Ghost that does alone inwardly teach, draw, and unite souls, the prayer and desire of the author was, "That he would be pleased to operate the same in those who should read each, or any of these; that so those truths, which they outwardly saw, they might inwardly perceive, by a most powerful virtue, imprinted in their souls and hearts; and might thence acquire spiritual joy and progress here, and the beatific vision of the supreme good hereafter. "

IT is the just saying of an ancient, Prodere grata commemoratione decet scientice patrem; "It is comely to acknowledge, with thankfulness, the father of our knowledge." If this be justly due from man unto man, how much more due is it from man unto God For Though man be called the father of those that are taught by him, yet GOD is the Father of those fathers, even a teacher of those teachers: and therefore, by our Savior's judgment, deserves only the name of Father, in perfection and eminence. Those then that have GOD to be a Father of knowledge to them, should return unto this Father the praise and glory of this knowledge. The heavenly gifts of GOD, when they move kindly and naturally, do move like the heavens, in a circular motion; returning to that place from which they began to move, from GOD unto God. They come from him as graces, and return to him in the shape of glory.

Accordingly, having received a measure of grace from this heavenly Teacher, by which I am what I am, I could not but acknowledge it; and by this acknowledgment, return him glory for grace. And because I desire also that others may have the like grace, that GOD also from others may have the like glory, I testify to others that which I have felt and seen.

I have evidently seen and felt, that men are taught of God; and so there is a third school for the students of divinity. And as they pass from the grammar-school to the university, so should they mount higher, to a third, even a celestial aca<lemy. And certainly, as the second excels the first, so (and much more,) does the third excel the second.

Some, perchance, may answer, with the servant and heir of the great Elijah; "Hold Your peace, I know it already." Yet those that know it will not envy that it be told to those that know it not. There are sons of the prophets that must grow up like young plants in the house of the Lord; and those have a time when they know it not; and this discourse may meet with that time. Yea, there may be some masters in Israel, into whose ears perchance it has passed, but not entered into their hearts, That as a man must be born, so he must be taught from above. And if this nail be driven beyond hearing, into knowledge, experience, and taste, I hope no man will be sorry for such a gain. Besides, too true and common it is, that the natural heart of man willingly lies down, and takes up its rest in the abilities of nature, and fetcheth oracles from thence, (the cause of so many errors; and differences, the consequence of errors,) and therefore has it need of such goads to awake it, and to make it open the eye and ear to this heavenly Teacher.

It is most true, that those who have not been taught in this higher school of grace, but only in the lower of nature, cannot acknowledge that which they know not; this school being best learned, known and acknowledged, by those whom it most teaches. And those who have been well taught there, do well know, that Christians are herein better than their neighbors, even than the best of Pagans, because they are " taught of Gods" the best and infallible teacher. The heavenly Teacher teaches them both what and how to believe. He gives them his heavenly truths contained in his word; and gives them withal an heavenly mind, to discern, believe, and receive them. And thus, while a Christian holds his religion by an heavenly hand, and both are given him by a heavenly Teacher; a Christian's tenure of religion is far more noble, excellent, and assured, than that of the Pagan. A Christian thus taught from above, believes and worships what he knows; whereas the Pagan or Deist worships what he knows not; even that which he has received by the way of nature, from natural, deceived, and deceiving men. But the Christian has a Spirit from GOD in CHRIST JESUS, (for if any man have not the Spirit of CHRIST, he is not CHRIST's,) and this Spirit gives him a spiritual eye, which an heathen has not; and this eye alone can truly discern and see spiritual and heavenly truths. And for this spiritual eye, which the Christian has from the Spirit of GOD, the Heathens and Mahometans may say among themselves of a Christian, as once an heathen king said to his subjects, of Joseph, "Can we find such a man as this a man in whom is the Spirit of God."

And that such Christians may abound, is the end of this work; which, for ought I know, has not been over wrought, nor thereby made superfluous and unseasonable for this present age. I wish that fetching heavenly knowledge from carnal reason, have not made it too seasonable. Yet to turn men back the more willingly from this counter-course, I have brought forth patterns of some who have taught and professed a denial of their own reason, Though acute and excellent; and have, as it were, quenched their own natural lamps, that they might get them kindled above by the Father of lights. Yea, thus did sundry of them, even in those times when human wit and reason had made too great a mixture with the mysteries of divinity. Yet then did GOD preserve the sovereignty of his own light in eminence and glory, by the homage of these men's concessions, and submissions to that light. And if such high Thoughts and imaginations (that commonly do most exalt themselves against the knowledge taught of GOD,) do thus submit unto it; the lower should not be high, when the higher are low.

CHAP. 1: The great Use and Benefit of the lower Universities.

OUR Savior CHRIST having made use of many old things of the creation, to represent and insinuate many new things of the regeneration, he infers a position from his own practice; "' Therefore every scribe which is instructed to the kingdom of heaven, is like unto a man that is an householder, which brings out of his treasure things new and old." Whosoever then would express the best character of an heavenly scribe, from whence should he rather take it, than, from the best pattern, lively set forth by the best and highest teacher, who was that which he described, and described that which he was And whereas our actions must be guided by rules, he does justly draw rules from his own actions.

Having then so absolute, both a pattern and a teacher, let us boldly frame the character of our. heavenly Scribe to the shape both of this chief doctor, and of his doctrine. Accordingly we will commend to our scribe things new and old; (but the old first, because they are first,) and after him, who is truth, will lay down this true position; "That toward the making of a learned scribe there is a great advantage to be gained”: the gathering of old things into his treasury." The scribe that will be learned, may be a gatherer of old things; and so let him be. Let him gather into his treasury the things of nature, yea, gather a stock of them; and lay them up for his use, when he comes to the new. Let him know in a competent measure what is to be found abroad in the old creation; yea, let him learn what is copied out of it by art and industry, to serve him in the things of regeneration. And if in this search he meets with the Egyptians, he may: carry their jewels into his treasury. Let an heathen logician, or philosopher, be his Gibeonite, to cleave wood, and to draw water for his service in the sanctuary. Let the one divide, define, and order; and the other draw secrets from the depths of nature, to serve the Lord's' servants in the tabernacle. Let the precepts and patterns of virtues, gathered from their doctrines and histories, serve for spurs and incentives to grace, to go beyond the effects of nature; and for exprobations, when she does it not. And let the languages, both of the unbeliever and misbeliever, serve for keys to open to new men those mysteries which the old men see not, neither do open to themselves, Though the keys be in their hands.

Such old things as these are earthly needles, that may draw in heavenly truths. They are earthly glasses, that may help our eyes to a clearer discerning of heavenly images. They may help to illustrate, to insinuate, to convince, and to gain.. By them the new man may be a Grecian to the Grecians, to gain and convince the Grecians; and a Jew to the Jews, to gain or convince the Jews; and all things to all men, to win some. And accordingly, the most laborious scholar of the greatest master, Though sometimes wrapped up into the heavenly school; yet, when he is come amongst the Jews, he convinces them by the’ prophets, received of the.Jews;

heathens by their' heathen poet.

Lastly, This scribe, in the lower academy, may improve the abilities of nature, given him by the first and old creation. For. these old things will grow by use and exercise, and likewise become excellent instruments in the new estate; there being no little use of understanding, memory, and elocution, when they shall become new; and new things shall be added to them.

And thus the scribe having gained in the lower university a large provision of. these old things, he com-, mends the use of that higher one, which furnished him and his treasury with this provision: and himself is to be commended for one part of a perfect and wellinstructed scribe. And Though there remains yet a more excellent part, yet even to this part there wants not an excellency, and consequently a great degree of praise and commendation.

ANNOTATIONS UPON CHAP. 1.

Therefore every Scribe.] Matt. 13: 52. These words were spoken by our Lord, as the conclusion of all the parables by him delivered, partly in public, and partly in private; wherein are contained some of the more mysterious truths of his kingdom, which are the new treasures; besides the more common and anciently received doctrines, which are the old things of the heavenly Scribe. He had just before asked them, who were most near to him, and were appointed for scribes of the kingdom, immediately delegated from him, have ye understood all these things And they had answered him affirmatively. Upon which he takes occasion, by another parable, or allegory, to declare the office and qualification of such. The scribes and public teachers among the Jews, in our Savior's time, had nothing but old things to bring out of their treasury; that is, such as and When he is at Athens among the Grecians, he convinces them all by their own prophets, even learned

Were to be found already in the law and the prophets, as also in the traditions of the elders, and patched together by their mistaken expositions and glosses. But they had nothing that was new to deliver from GOD to the people; according to the particular exigencies and circumstances of times and persons; nor any thing of the true and solid Divine mysteries, to unfold to such as were qualified for them, which the vulgar might not be able to bear. Upon this, our blessed Master and Teacher, as setting himself up for the great exemplar of all truly ordained scribes and teachers of the gospel, does not only himself give forth, from a new and heavenly store, the knowledge of certain hidden and mystical truths to his near disciples; relating both to the state of the church in general, and to the particular state of such souls as are gathered intohis spiritual kingdom; but does also hereby lay down a pattern and =excitement to all those who would be Thought the true ministers and messengers of his kingdom; that so none may deceive themselves and others, as if they were rightly commissioned, when they have nothing but the old things to bring out of their academical treasury: Whereby they are no higher or better, than the legal scribes or doctors, whom our blessed Lord so frequently reprehended, that were not yet instructed in the kingdom of heaven: and so were utterly incapable of bringing forth those new things in which he did so eminenly excel; for an example to every one that should undertake to teach as in his chair, and by his authority. Whence the clear and first sense of this parabolical saying is, that a teacher of the gospel, or evangelical scribe, ought not only to be well instructed in the Scripture; but also to have a new spring within him of the Holy Spirit, that may continually teach and inform him, enlightening his intellectual eye, and revealing the deep things of God; so leading him, as it were, into fresh pastures, watered by the river of life, by the guidance of that heavenly unction which manifests all truth; and making him a minister, not of the letter, but of the Spirit. - But then, in a secondary sense, all external and human literature is comprehended under the former, as well as all internal and Divine by the latter: and thus it is taken by some of the holy fathers of the church, who were themselves truly skilled in both.

The learning of the Egyptians.) Acts 8: 22. " And Moses was learned in all the wisdom of the Egyptians;" and as Moses had run through the whole circle of the Egyptian literature, so also Daniel of the Chaldean; whence he was chosen to preside over the university of the magicians. Now the Egyptian learning is the most ancient that we have an account of: next to that the Chaldean: then the Grecian: and last of all the Roman. What this learning of the ancient Egyptians was, we have but a very imperfect glimpse left us in antiquity but it may have been more considerable than the generality of the learned own at this day.

By the prophets.] Thus St. Peter, in the name of the whole apostolical college, Acts 2: 16--36. And St. Paul, in his apology against them of his own nation, thus delivered himself in court, " I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come," Acts 26: 22. By their heathen poet.] Aratus; who was also an astronomer, Acts 17: 28.

CHAP. 2:

The Necessity and Eminence of the Heavenly University. And first in Point of Knowledge.

The learned scribe being thus furnished with old things in the lower academy, it remains that he add - new things to the old, so to be perfectly instructed according to the character stamped by our Savior. To get these new things, he must ascend tip, and get him into a new academy, even to that Teacher of souls, whose chair is in heaven, For this highest Teacher both shows and gives us many new things in this highest academy.

Among them we will first take notice of a new knowledge, given by a new light and sight created in the soul. For certainly, whatever we may think of our skill and knowledge in other arts, gotten by the old and natural understanding; yet if we rest in this old and natural understanding, we are still short. of the true and genuine knowledge of divinity. Divinity is a supernatural science, and therefore a supernatural light is needful to the right discerning of it. He that sees the things of divinity only with a natural light, does not see Divine things in the true, but in false shapes: for these things have one shape in themselves, and another in him that thus sees them. The faculty, by which we behold an object, must have a capacity proper to that object. There must be some kindred and proportion between them; and that which sees, and which is seen, must be connatural. Accordingly, if we would discern colors we use sight; if savours, smelling; if sounds, hearing. And for things of the second intention, (as the schools used to speak,) to discern them, we ascend above sense unto reason, and see them with our understandings. And now proportionably, if we ascend higher to Divine, heavenly, and spiritual mysteries, we must have a Divine, spiritual, and heavenly knowledge, whereby to discern them. For the natural understanding does perceive them no better than the ear does the reason of sounds, or the nose the reason of smells; and summarily, than the senses do the things of the second intention. Surely the eye has not seen, nor has the ear heard these heavenly things: that is, neither mere natural seeing, nor mere natural hearing, can give us the true knowledge of them. Yea, the heart of man; that is, the natural reason of a natural man, does not rightly discern them. But to know the things of GOD there must be a mind given from God; even a spiritual mind to discern spiritual things. If a learned mathematician will teach a child the secrets of his skill, he must not only give him his rules, but his understanding. Now there is infinitely more difference between the great Teacher of heaven, and the most rational man on earth, than between the most learned teacher on earth, and the lowest learner. Neither in this heavenly school, between the supreme Teacher and his earthly scholars, is only a difference of degrees, which I call a difference of quantity, but also a difference of quality. For since the fall of nman, the knowledge of man is grown carnal; his wisdom is a fleshly wisdom;, and his understanding is grown of a quite different nature and temper; yea, not only different and strange, but cross to the Divine wisdom, and the mysteries thereof. Therefore the great Teacher of souls,' seeing our need, according to that need, gives his learners a "new and heavenly understanding to discern; and discerning, to approve as most true and real, Divine and heavenly objects. With giving us the things of GOD, he gives a spirit to discern the things given us of God: with the things of CHRIST he gives us the mind of CHRIST. And now having gotten spiritual understandings, we are no longer deceived with false vision, but spiritual things appear to us in their right light, and seem such as they are. And while by those, whose teaching does not ascend above the earthly academy, spiritual things are things not seen; their inward as well as their outward eye not discerning them; by the spiritual man, taught of GOD in the higher academy, they are seen spiritually; and he sees not only that they are, but what they are; and they are truly that which he sees them to be.

ANNOTATIONS UPON CHAP. 2:

'It remains, that he add new things to the old. Thus one of the Greek fathers describes a scribe of the kingdom of heaven, " as one that instructs every man, and is himself instructed in all sorts of wisdom, both Divine and human, supernatural and natural. And as a strong man and valiant champion, that is double handed; fortifying himself, by both kinds of learning, against his adversaries; and by both sorts of discipline overcoming the refractory." Gregory Nyssen, in the praise of Basilius, his brother. Genuine knowledge.This is the express doctrine of the very schoolmen themselves: and is sufficiently declared by Thomas of Aquino, in his sums of divinity, after this manner, viz. "Every form implanted in created things by GOD has its efficacy limited to such a determinate act, in and upon which it can operate, pursuant to its propriety; but beyond which it cannot, unless by the means of some other form superadded to it. As for instance, water cannot heat, except it be heated by the fire. So in like manner the human understanding has a certain proper form, viz. the intellectual light itself, or the light of nature; which is sufficient of itself for the knowing of some intelligible objects; that is, those to the apprehension of which we can arrive by the senses. But those intelligible objects, which are of an higher nature, the human intellect can never understand, unless it be perfected byy a stronger light, as by the light of grace, which is called the light of grace, inasmuch as it is superadded to that of nature." Prima 2: Quest. 1O9. A. 1. Savanarola, who, for his testimony against the corruptions of the papacy, suffered death in the year 1498, writes to the same effect: " That whosoever thinks to understand the Scriptures without a supernatural light, does but strive to fly without wings." De Simplic. Vit. lib. 5. And agreeable hereto speaks the same excellent person, in his introduction before his exposition of the Lord's prayer, " Whosoever sets about the reading of the Holy Scriptures, without a supernatural light, does but mock himself; because he will read, and shall not understand. The natural sciences may be understood by the natural light of reason, which is in all men; but the science which is divinely inspired, cannot be apprehended without the Divine light." And other writers, living in those which are called the dark ages of the church, do yet in a manner unanimously acknowledge, "That our human understanding is dark of itself, as to Divine and heavenly objects; and that so it cannot excite any act of Divine knowledge, or Divine faith, but according to the quantity and proportion of the Spirit of GOD infused." Thus specially Gonz. in 1 Disput. 72, n. 12, teaches, "That acuteness of wit does in no wise conduce either to the better, or more easy laying the foundation of solid Christian knowledge; which is to be sought for in the simplicity of faith, and is supernatural, even as to the very substance of it." But, long before this, Justin Martyr, in his conference with Trypho-the Jew, had most signally expressed himself, "That a mind that, was not filled with the Holy Spirit, could not perceive GOD, nor the things of God."

For the natural understanding. So Savanarola: There is no virtue, power, or form of a created nature, which has not its limits and bounds; which it can never exceed. For the visive power can receive or know nothing but light and colors; that of hearing, nought else but sounds; our understanding can naturally understand only objects that are natural. As therefore the sense of seeing is able to give no judgment about sounds, any more than the ear about colors; so, in like manner, cannot the animal man, who is destitute of the supernatural light, pass any certain judgment about spiritual matters.

"A new and heavenly understanding. Thus Clement of Alexandria, makes mention of "the new eye, the new ear, and the new heart," in the spiritual process of true Christian learning. And shows, that "a disciple of CHRIST does behold all things by this new eye, and hear all things by this new ear." 'Mind of CHRIST. The pious Anselm, speaking to that remarkable place of the apostle, in his first epistle to the Corinthians, ch. 2: paraphraseth it in this wise: "We that are spiritual, have the mind and sense of CHRIST; that and human, supernatural and natural. And as a strong man and valiant champion, that is double handed; fortifying himself, by both kinds of learning, against his adversaries; and by both sorts of discipline overcoming the refractory." Gregory Nyssen, in the praise of Basilius, his brother.

Genuine knowledge. This is the express doctrine of the very schoolmen themselves: and is sufficiently declared by Thomas of Aquino, in his sums of divinity, after this manner, viz. "Every form implanted in created things by GOD has its efficacy limited to such a determinate act, in and upon which it can operate, pursuant to its propriety; but beyond which it cannot, unless by the means of some other form superadded to it. As for instance, water cannot heat, except it be heated by the fire. So in like manner the human understanding has a certain proper form, viz. the intellectual light itself, or the light of nature; which is sufficient of itself for the knowing of some intelligible objects; that is, those to the apprehension of which we can arrive by the senses. But those intelligible objects, which are of an higher nature, the human intellect can never understand, unless it be perfected by a stronger light, as by the light of grace, which is called the light of grace, inasmuch as it is superadded to that of nature." Prima 2: Quest. 1O9. A. 1. Savanarola, who, for his testimony against the corruptions of the papacy, suffered death in the year 1498, writes to the same effect: " That whosoever thinks to understand the Scriptures without a supernatural light, does but strive to fly without wings." De Simplic. Vit. lib. 5. And agreeable hereto speaks the same excellent person, in his introduction before his exposition of the Lord's prayer, " Whosoever sets about the reading of the Holy Scriptures, without a supernatural light, does but mock himself; because he will read, and shall not understand. The natural sciences may be understood by the natural light of reason, which is in all men; but the science which is divinely inspired, cannot be apprehended without the Divine light." And other writers, living in those which are called the dark ages of the church, do yet in a manner unanimously acknowledge, That our human understanding is dark of itself, as to Divine and heavenly objects; and that so it cannot excite any act of Divine knowledge, or Divine faith, but according to the quantity and proportion of the Spirit of GOD infused." Thus specially Gonz. in 1 Disput. 72, n. 12, teaches, "That acuteness of wit does in no wise conduce either to the better, or more easy laying the foundation of solid Christian knowledge; which is to be sought for in the simplicity of faith, and is supernatural, even as to the very substance of it." But, long before this, Justin Martyr, in his conference with Trypho- the Jew, bad most signally expressed himself, " That a mind that, was not filled with the Holy Spirit, could not perceive GOD, nor the things of God."

For the natural understanding. So Savanarola: There is no virtue, power, or form of a created nature, which has not its limits and bounds; which it can never exceed. For the visive power can receive or know nothing but light and colors; that of hearing, nought else but sounds; our understanding can naturally understand only objects that are natural. As therefore the sense of seeing is able to give no judgment about sounds, any more than the ear about colors; so, in like manner, cannot the animal man, who is destitute of the supernatural light, pass any certain judgment about spiritual matters. " A new and heavenly understanding.] Thus Clement' of Alexandria, makes mention of " the new eye, the new ear, and the new heart," in the spiritual process of true Christian learning. And shows, that " a disciple of CHRIST does behold all things by this new eye, and hear all things by this new ear.

The pious Anselm, speaking to that remarkable place of the apostle, in his first epistle to the Corinthians, ch. 2: paraphraseth it in this wise: "We

that are spiritual, have the mind and sense of CHRIST; that is, are made relaters of the knowledge of CHRIST, through the receiving of the Holy Ghost. And therefore the animal and natural men, or the false apostles, cannot judge us, who have the sense of the Lord; which they are ignorant of." And St. Basil, upon Psalm xlviii. "There is art illumination proceeding from the Holy Spirit, which they who possess can say with Paul, WYe have the mind

of CHRIST."

CHAP. 3:

A second Benefit of the heavenly University, The attaining of heavenly Things after they are known.

Neither is there only a new knowledge given us in the heavenly school, by which we may truly and rightly see the things of GOD, but there is anew virtue infused, by which we may receive and enjoy them. If only a light and sight were given us, by which we might clearly see and know the excellent things which GOD has prepared, but we had no power to receive them, our sight and knowledge of them would serve merely as a light whereby to see their excellency and our own misery. For in that case, we should only see an happiness from which ourselves should be excluded. But GOD, rich in mercy, and who works his works from beginning to end, gives the will to receive, as well as the understanding to see. He gives not only an eye to behold, but a hand to accept celestial riches. It is a poor speculation, to know the richness of mines, the preciousness of jewels, the value of pearls; and in the mean time, by having none of them, to suffer extremities of want. But our highest `Teacher not only shows us the treasures of his kingdom, but teaches us to take them, and so makes us truly rich. As they are riot in themselves mere words, and bare imaginations, but realities,. enduring riches, true and solid substance, which the heavenly Teacher, by a new light, discovereth to us; so neither are -they presented to us as bare sights; but they are really made ours by his teaching our wills and affections to receive them. CHRIST JESUS, the precious pearl of the gospel, in whom are hid all treasures of blessedness, anointing our eyes with his ointments, appears to us as the fairest of men; and anointing our hearts with his ointments, fills our hearts with such love of him, that we are drawn to run after him; and running after him, we overtake him; and overtaking, we are married to him: and being married to him, CHRIST, our well-beloved, is ours; and if CHRIST be ours, all things with him are ours also. In him we have blessings of the highest nature, and more immediately fowing into us from the Creator: remission of sins, peace with GOD, communion with GOD, conformity to GOD, a spiritual Sonship, an inhabitation of the Spirit, an earnest of au eternal inheritance, a joy unspeakable and glorious, a power of godliness, the hidden manna, foretastes of blessedness. Such invaluable treasures and glorious riches are taught us, and given us by teaching, when GOD is our teacher, and we are taught of God. Whilst be calls on us without with his outward word, to open our mouths wide, he calls, moves, and teaches us within, with his operative word; so to open -them, that they are filled with these good things; yea, with himself, who is goodness itself.

This is a lesson which is only taught in the heavenly school. For none can come to CHRIST but those whom the Father draws by his heavenly teaching. If we ascend not up to the heavenly academy, unto the teaching of GOD, our hearts will never thoroughly learn this lesson of happiness. The baseness and sensuality of man's heart will he down below the due estimation of these pearls, and not suffer it to open itself, Though it be to a Savior bringing blessedness with him. It will give temporal profit, preferment, or pleasure for an heavenly birth-right and a glorious inheritance. It will account it the chief learning, to learn some new promotions, lands, and LORDSHIPs. And no wonder, for it takes only visible things for reality, Though these be but temporal, and perish with the using; and Though the things not seen are an enduring substance for all eternity. But the scholars taught in the school of CHRIST, account it their chief learning to learn; and by learning to receive CHRIST, with his blessings: whom the more they thus learn, the higher are they esteemed and placed by their Master, who is truth itself, in the school of blessedness.

CHAP. 4:

A third Ben fit of the heavenly University, knowing by Sensation.

There is yet another eminent and transcendent learning given us by our heavenly Teacher in his highest school; and that is, a mysterious and secret, and yet an assured, evident, and exceeding delectable knowledge, arising from experience and taste. By the first teaching, we rightly saw the things of GOD presented to us by God. By the second we were taught to receive and possess them. By the third, after we have tasted those heavenly things, whereof we are possessed, from this taste there arises a new, but a true, lively, and experimental knowledge of the things so tasted. And indeed this is a knowledge' which no art, eloquence, or expression of man can teach us. For even in natural fruits there are certain relishes, and, as I may call them, characters of tastes, which nothing but the taste itself can truly show unto us. The West-Indian pine (by the natives called amanas,) cannot be so expressed in words, even by him that has tasted it, that he can deliver over the true character of that taste to another that has not tasted it. And yet have we other fruits, that by some kindred may seem to counterfeit some lineaments of that taste. But no earthly thing can in any degree give us the true taste of the heavenly; but the heavenly are left to be known by their own taste, The Scripture therefore uses earthly things, that by them we may ascend above them; and that, not finding in earthly things what the heavenly things are, we may ascend up to the heavenly things themselves, by tasting, truly to know them. In one place we are told, "That CHRIST's love is pleasanter than wine;" and in another, "That the laws of GOD are pleasanter than honey." Here, by the pleasantness of wine, we do no, learn the true pleasure of CHRIST's love: for this is another kind of pleasure than the pleasantness of wine.. Neither in the sweetness of honey do we truly see the sweetness of GOD’s law; for it is a different kind of sweetness which the soul tastest in the law, and the body tasteth in honey. Yea, the very manna itself, which was visible, does not give the true taste-of the hidden and invisible manna; but it is still hidden, except it be known by’tasting; as the new name is not known but by him that has it. Therefore the joy of the Holy Ghost is indeed unspeakable, as well as glorious; because he that has it cannot so express it, that another who has not felt it, may learn and know it. There is a taste in the grace and love of GOD, which no man can discern but by tasting; and by tasting it maybe discerned. There is a peace of GOD which passes all understanding; which Though the understanding of him that has it do not fully comprehend, yet it does in some measure apprehend and know the sweetness of it by tasting it. But the true knowledge hereof cannot be delivered over by the greatest doctor on earth, in picture and representation. Therefore the high and heavenly Teacher (by the Psalmist,) first calls on us to taste, and after to see, even to get that sight and knowledge which is gotten only by tasting. By tasting the things themselves, GOD teaches us to know what the things are; and the more we know them, the more we shall love them; and the more we love them, the more we shall taste them; and the more we taste them, the more we shall know them. And thus shall we run on in an endless circle of tasting, loving, and knowing.

Let it also be observed, that this knowledge, thus taught of GOD, does give such an assurance concerning the things thus known, and does so seal upon the soul the truth and excellency of them, that no objections and temptations can blot out this seal; but the soul will still answer, That against taste there is no dispute. And with the apostles, we cannot but testify what we have seen, and known by tasting.

There is yet another knowledge taught by GOD in his heavenly school; which, Though it arise not from the very taste of spiritual things, yet arises from the soul having tasted of GOD’s Spirit, and being thoroughly affected with it. When the soul is inwardly bedewed, and (as it were) written upon by the Spirit, there will arise from this writing, and the virtue of this heavenly dew, an unknown kind of knowledge, which cannot be taught by man; yea, the man himself that knows it, cannot teach it to himself before he knows it; but rather knows it first without himself, and then teaches it to himself by this knowing it.

The soul being affected by the Spirit, this affection does deliver and speak to the soul hidden truths, which before she saw not, nor could see by the mere tutorship of man without, no, not of her own man within. Yea, this teaching of the affection is sometimes so powerful, that Though the head, being captivated by human reason, or by the prejudice of education, do hold an evil tenet, yet the heart shall even then, by the Spirit, indite a good matter, contrary to that evil error which the head maintaineth. And no wonder; for if by the first writing in the heart, at the, creation, (Though now much blotted by the fall,) yet there are still some parcels of an inward teaching, contrary to that which the wit of man, misled by outward teaching, does maintain: then, much more in the new writing of regeneration may be impressions of truths, which may breathe, and speak out, when the soul is strongly heated, and animated by the Spirit. And thus may arise a discovery of truths not known before; yea, perchance contrary to that which before was Thought to be known. And these doctrines of the Spirit, in ourselves and others, should be carefully noted, and gathered into a treasury, by all that receive the love of the truth. For even among those that err, such truths being found, are precious in themselves, and withal of undeniable authority against the a errors of those by whom they were uttered. Very precious are they, wheresoever they are found; and very often oracular decisions; and may add to the stock of knowledge in the lower schools, which cannot give this knowledge, but may receive it from the higher. For, indeed, not so much man does teach knowledge, as God; who not only teaches man without man, but sometimes more than without him, because against him.

ANNOTATIONS UPON CHAP. 4:

Accordingly Basil, upon Psalm xxxiii. uses this familiar comparison: "As the nature of honey cannot be so taught by word to them who have had no experience of it, as it is made known by the taste: so neither can the sweetness of the heavenly word (or wisdom) be clearly delivered by precepts. For without we do examine the doctrines of truth by our experience, and so can experimentally witness to them, we shall never be able to find out what is the Divine goodness, or truly to savour the same." And the wise chancellor Gerson says to the same purpose: GO That an affection cannot be otherwise known than experimentally, by him who is affected thereby: which experimental knowledge of that affection whoever has, he cannot, by any kind of words, infuse into another, unless he be in like manner affected; for he alone knows, as in the Revelations it is written, who receiveth, chap. 2: 27; Which (new name) no man knowetb, saving he that receiveth it.' Therefore it is called the ` hidden manna.' This is perspicuous by examples. As in him who knows the sweetness of honey only by way of doctrine; or even as a physician in health, the pain of sickness. But this sweetness by him that tastes, and this pain by him that is sick, is far otherwise, and more fully known." Lib. de Medis. cord. cap. 4.

Known by tasting.] Rupertus, in his comment on the Revelations, puts this question, when he comes to interpret the 17th verse of the second chapter, viz. Now wherefore does no man know this name but he that has it He answers; " Because surely the learning of this name is not the effect of another's teaching from without, but of our own experience from within." And thence he takes occasion to check the pride of human learning. " Let the proud and conceited know, that should they know (as they fancy themselves to know,) as much as they will, or can; yet can they never arrive to the knowledge of this name. - For it is written, Ileac cogitarunt, et erraverunt; exccecavit enizn illos malitia illorum, et nescierunt sacranzenta Dei: that is, they Thought on these things, and went astray; for their wickedness has blinded them, and they knew not the mysteries of God. For no body knows that name whereby we are named (or are) the sons of GOD, how well soever he may know, or how loudly soever he may make a noise of the relation of the Father to the Son, or of the Son to the Father; unless whom the Spirit of adoption shall have made the Son of GOD the Father; and by this regeneration have given him the knowledge of this matter, by means of his sacred touch." Thus far this ancient commentator.

Cannot be delivered over.] This is what Savanarola says expressly; "Those things which holy men do in contemplation both behold and taste, cannot be written down." Proem. Expos. 4. in Orat_ Domin. Also Gerson, "Never shall any man understand the words of the apostles and prophets, howsoever outwardly he may be able to sound them forth, unless he imbibe the very spirit of the writers."

The first writing in the heart at the creation.] Of this several of the ancient fathers speak: " Nature (says one,) is the mistress; the soul is the scholar: whatever either the mistress has taught, or the scholar has learnt, is delivered from God; who is the master of this mistress." Thus Tertullian, in his book De Testimonio ~4nimce. And in his 15th chapter of his treatise concerning the flesh of CHRIST, he asserts, "That theheathens even without faith have faith; or, in not believing, do believe." And accordingly Lactantius, writing in the seventh book of his Institutions, concerning Lucretius, says of him, "That having forgot what he would assert, and what proposition he would defend, he made these verses

Cedit item retro de Terra, quod fuit ante

In terram: sed quod missum est ex aetheris oris, Id rursus cceli fulgentia templa receptant.

The sense of which is What from earth came, to earth returns again But what from heaven is, earth can't retain. Whate'er from heaven came, to heaven tends That which descended, now again ascends. Which (continues the father,) it was not his part to say, who was disputing, that souls do perish with their bodies: but he is overcome by the truth; and right reason slipped from him before he was aware." And the same observation which is here applied to the Epicurean poet, may, in numerous other cases, be made.

Of undeniable authority against the errors.] Bishop Morton says, "It was his method, in almost every controversy, to appeal from and to his adversaries; that is, from themselves to themselves; but as that woman did who appealed from Caesar when he was asleep, to Caesar when he was awake. And presently after, he gives the reason for such an appeal, in words to this effect: There they were willing to combat the truth: here the truth was willing to defend herself Apol. Part 1.

CHAP. 5:

A fourth Benefit of the heavenly University, Teaching to teach.

There is yet a fourth excellence of the highest university, and it is this: That the doctor of that chair teaches men best to be the best teachers. And this being the scope of most of those that study divinity in the-lower academies; for this should they chiefly, Though making use of the lower, pass up and ascend to the higher; for the higher has herein divers advantages above the lower.

Toward a general discovery hereof, we may take notice, that CHRIST JESUS, when he ascended up on high, and received from his Father all power both in heaven and earth,, did undertake the building of his own, church. And for the perfecting of the holy building, he sent down gifts unto men, by which they were made able and skilful builders. And no doubt, these are the best and most able teachers whom CHRIST, the great Lord of the building, does enable to teach, and to build by teaching. And indeed, if CHRIST has enabled that number, which he has deputed, for this building, how can any man think that he is a fit builder, except he be of that b number whom CHRIST has thus enabled The gifts which CHRIST gave are those that should perfect the saints, fulfil, the work of the ministry, and edify the body of CHRIST. Wherefore the Giver of those gifts being gone up on high, let men also lift up their eyes on high for those gifts. And as the disciples stayed in Jerusalem until they were endued with power from on high; so let men that stay in the lower academy earnestly seek to receive a power from on high. Let them not wholly look downward, as if from thence they could receive the gifts that are given from above. Indeed, looking down, they may see the gifts that are come down upon others, (Though not upon themselves,) and they may pick up the crumbs that fall from the tables of these masters; and making up these into loaves, they may give them tO the hungry. But it must needs be confessed that this is a lower kind of ability in teaching, seeing that which lends to this must needs be the higher; the borrower here also being a servant, and therefore inferior to the lender. And it seems, that not so much these, as they that receive those gifts from on high, do build by these. But those that receive gifts from on high, either take not all at the second-hand, but somewhat at the first; or, if they make use of things formerly taught by the gifts of others, they do (as it were) quicken and enliven them by their own gifts, and so send them forth newly animated by the same spirit which spoke them. Yea, by this spirit they often make them not only to live, but to grow to a greater measure of light or heat, by enlarging them unto more instruction, or kindling them unto more excitation.

But if we will yet take a more punctual notice of the excellencies of this heavenly teaching of teachers, we may take a more particular survey of some eminent abilities given with the gifts of the highest teacher.

1. A spiritual and divine `light is given commonly in an eminent measure, to those that are enabled and taught from above to be spiritual teachers. "GOD, who commanded light to shine out of darkness, shines in their hearts, to give the light of the knowledge of his glory in the face of JESUS CHRIST." They receive light, that they may turn others from darkness to light, and spew them the way of peace, which by this light they have discovered. They have an Urim from on high; a spiritual. light and sight, by which they become eyes to the blind, and a light to them that sit in darkness. The great Shepherd of souls, and Master of the highest school, does not send out from his school the blind to guide the blind; but he makes shining and burning lights, that they who see them may not only rejoice in their light, but be led by it to the enjoying of the sovereign light, in the vision of which is perfect blessedness. And he that has this light has the key of knowledge, by which he can open the mysteries of salvation, and discover the counsels of GOD, and see the mind of CHRIST, and find out wonders in GOD’s law. He pierceth into the inward vein of the Word, and causes to spring from it a flood of doctrine: whereas the same word, to another that has not this light, seems like the rock whereof it was said, "Shall I fetch Thou water out of this rock" And the a doctrine flowing from this light of the Spirit, is most fit for spiritual building; spiritual things being fittest for spiritual, because most connatural; yea, because it flows from au infused gift, (in a spiritual sense,) it may be said to be most natural; and because most natural, most effectual.

2. From this higher academy comes that ability of teaching which teaches by doing. There is a teaching by word, and a teaching by conversation; and if this latter be required of women, much more of those men who are the teachers and fishers of men. They that teach by word only, seem to build with one hand only; they that teach by word and example, build with two hands; but they that teach by word, and destroy by example, do build with one band, and pull down with the other. And certainly, if they destroywhat they build, they are great trespassers, and foolish builders. St. Paul showed himself a wise master-, builder, while he made himself a pattern of his own doctrine; and being a follower of CHRIST, called upon his flock to follow him as he followed CHRIST. He called upon them to do, not only what they had heard, but what they had seen in him: and see what followed such teaching and such learning: "The GOD of peace (said he,) shall be with Thou."

And this teaching by pattern he delivered over to his spiritual posterity; for he called upon Timothy his son (and by him upon his son's sons, even to all the sons of Timothy,) to be a walking word, and a visible doctrine; even a pattern to believers, both in word and conversation.

True it is, that the people should do as the teachers say, and not as they do; when they say CHRIST's spiritual words, and do their own carnal works. But such is the corruption of fallen mankind, both in sight and affection, that in sight they rather look on outward visible works than inward, invisible, and spiritual words; and in affection they are more apt to follow carnal examples than heavenly rules. And this being a pestilence wherewith mankind are apt to be infected to death, how fearful it is to bring such a plague into a flock But on the contrary, an holy life, joined to sound doctrine, is a continual testimony of the doctrine. Such a life commends the doctrine to the belief and love of men. It persuades a possibility, and shows a facility of doing it. What we see done, we think may be done; and when we see a pattern before us, we do it much the more easily and perfectly. Now, that teachers may be such patterns of light, inwardly burning, and outwardly shining, let them repair to the Father of lights; who from this higher academy, baptizeth _with that fire, which not only kindleth light in the souls of his messengers, but makes his ministers a flame of fire. And if thus kindled from above, with holy Barnabas, they are good men, full of faith and the Holy Ghost; that which followed then will follow now: " Much people shall be added to the Lord."

3. The highest school, and no other, teaches the art of experimental divinity. There is a great difference between an experienced and a merely contemplative captain. And if the great Captain of our salvation learned experimental obedience by the things which he suffered, and by his sufferings experimentally known, knows how to take due notice and compassion of those that suffer, how much advantage may we think is added to his undercaptains by their experience in the Christian warfare'

An heavenly teacher, with St. Paul, having run the race of Christianity, through honor and dishonor, through evil and good report; as unknown, and yet known; as dying, and yet living; as sorrowful, and yet always rejoicing; as having nothing, and yet possessing all things such an one (I say) when he meets with souls in the like estates of honor or dishonor, and the other differences incident to a Christian life, can presently out of his own experience draw lessons of direction, reproof, or consolation. Yea, out of his own experience he can almost prophesy events, and fore tell issues of temptation. And indeed, as in other states of souls, so especially in the case of a broken spirit, experimental teachers have an high and eminent advantage. For such an one looks back to his own soul, and there reads the story of it imprinted by experience, and from thence tells the distressed soul, both the cross which she endures, and the joy set before her. He talks with the troubled soul in her own language, having thoroughly learned it in this high school of experience. And when the grieved soul does but hear the teacher speaking this language, she is revived. When she hears him speak so truly of the grief, she believes it is possible, and perchance likely, that there may be truth in his comforts. Yea, it is no small comfort to the distressed soul, by such evident descriptions, to find one that has been in the like distress wherein she is now afflicted. For one of their greatest terrors arises hence, that none was ever in their case; and that the Almighty has singled them out from all the world, to be the very marks of his arrows. Besides, when these men bring consolations for tribulations, they bring sure and sound ones; for they bring every one of them with a probatum. They can name the man that was cured by them, and say, with the Psalmist, "This poor man cried unto the Lord, and thus was heard, comforted, and healed. With St. Paul, " They comfort others with the very same consolation wherewith themselves have been comforted of God." Thus this skill of experimental divinity gives an advantage of' knowledge, and not of knowledge only, but of confidence to the teacher; for he says what he knows. And on the other side, it gives an advantage of trust and comfort to the hearer.

But the inexperienced man, when he comes to a soul set on the rack of a tortured conscience, and there uttering the fearful expressions of a terrible mind; this distressed soul is a barbarian to him, and he is a barbarian to her. She speaks what he understands not, and he cannot speak to her in a language which she can comfortably understand. This teacher is often of the same opinion concerning this troubled soul which CHRIST's kinsmen had concerning him; " They sent out to lay hold on him, saying, He is beside himself." And no wonder, for they never saw sin in the true shape of it. They were never upon mount Sinai; neither did they there hear the thunders and lightnings of the law against sin; and therefore they are not like Moses, who did quake and tremble. Yea, this quaking and trembling is so strange to them, that they ask with wonder of these amazed souls, Why did ye skip as lambs, and tremble as little lambs To whom it may be answered, It was at the presence of GOD on Sinai.

Again, when the time is come, wherein GOD calls out, " Comfort ye, comfort ye-my people," there is no balm in their Gilead, there is no oil of joy in their lamps: they have not had the foregoing tribulations, nor the following consolations. Therefore, if they would give consolations, they must be borrowed ones, (like the axe of the young prophet,) and not the very same by which themselves have been comforted of God. Yea, commonly, for want of experience, they know not the crisis of a soul, nor when the soul is upon a turn, and is come to the season of receiving consolation. They know not the hour of our Savior, when he is ready to turn the water of tears into the wine of consolation. And therefore such an one often misplaceth his spiritual medicine, and gives restoratives to a soul not, thoroughly purged from the love of sin, or while the fit is upon the soul; when it were more proper to weep with them that either do, or should weep; and by that agreement in weeping, to draw the mourning soul to a second agreement, even to rejoice with him that rejoiceth. For this is the wisdom of a teacher, experimentally taught from above; and this wisdom is justified, and in high estimation with all her children.

4. From the heavenly school descends a mighty, active, and main advancement of teaching; and that is, a natural affection; given to a teacher. There is a gift

of love infused by GOD into the heart of a teacher, by which he is taught of GOD to love his flock; and this love inflameth, constraineth, and teaches him to teach. In

St. Paul we see deep impressions, and powerful expressions of this love. Yea, we see him as a man all on fire with this love; so that for the love of souls, weariness and watching, hunger and thirst, cold and nakedness, perils and persecutions, are all but as stubble in his way; and the fire of love, which has eaten him up, consumes them also, and turns them into nothing. He feeds his sheep sometimes at his own cost; and with an holy simony, buys the work of his own ministry; whereas he might call himself a laborer, and so might plead for the wages due to his work; he calls himself a father, that thence he may fetch a reason for providing for his children. Yea, he does not express his love only under this title of a father, (Though that character being well stamped on a pastor, with the affections belonging to it, would make him actively and industriously careful for the good of the flock) but he descends into the lowness, and, as it were, the fondness of a nurse. He softly handles and dandles, as a nurse her children, and speaks half words, low doctrines to them, when he sees they are not gone beyond milk, nor come to the digestion of stronger treat. Yea, he is so fervently affectionate to them, that he is willing to impart to them, not the gospel of GOD only, but his own soul. And he adds the reason, because they were clear unto hind. Hence we learn, that it is the clearness of the flock, whieh is the main spring that sets all on work. This it is which imparts the gospel willingly, and not by constant or for lucre. This it is that makes a teacher instant in season, and out of season. Briefly, this is it which makes him with pleasure undergo all labors, even from the watching of one hour, to the imparting his soul or life. So that if Thou exhort a pastor to visit the sick, Thou exhort him but to one duty; if Thou incite him also to comfort the weak-hearted, Thou invite him but to two; but if Thou could give him love, Thou give him a spring and incentive, that would move him to these, and all other good duties. And this love is taught by the highest teacher: for he is love in the fountain; and all love besides himself, is a stream of this fountain.

But on the other side, where this love is wanting, duties are not done at all, or they are done by pieces and starts; or they are done dully or coldly, and the doers of them are like the wheels of Pharaoh's chariots in the Red Sea, they move heavily. The fire of love is out, by which being enflamed themselves, they should impart heat unto others; and the zeal is wanting, by which they should provoke many. They have not in them the affections of fathers, and therefore their flocks appear to them bastards, and not sons. Accordingly they have often given them out, as some do their base children, to wanderers, and such as will take them cheapest; or if they give them any food, their hearts go not with it, neither do they care whether it do them good, or whether they grow and prosper by it. And Though perchance one of these may act the part of a lover, yet commonly it will show like an artificial scene; that only being for the most part durable,

and serious, which is natural.

Therefore take such an one as Timothy, that naturally, (and not artificially) cares for the church, and there is no artificial man that is like-minded; for he takes care not only for some parts, but for the whole estate of the church. And he works not pieces of GOD’s work, but the whole work of the Lord; yea, he works it as St. Paul did; and how he did it, we have seen before. And if Thou will see the root of it, look into his inside, and there Thou shall see the bowels of CHRIST JESUS: the bowels of JESUS CHRIST, that often would have gathered Jerusalem, as a hen gathereth her chickens: the bowels of CHRIST JESUS, that accounted the gain of souls to be his meat and drink: the bowels of CHRIST JESUS, that have in them the greatest love to the flock; for greater love has no man, than he that layeth down his life for his flock. These bowels were in St. Paul; and therefore no wonder, if having received the bowels of CHRIST, he walked in the steps of CHRIST.

Behold here then the most excellent way, even the way of love, which teaches the teacher, and directs him into all the ways of profiting his flock. And this teaching love is itself taught by the highest Teacher, whose name, and nature, and very being, is love; and by whom men are taught to love one another. He it was, that put an earnest care of the church into the heart of Titus; and he it was that did put the bowels of love into him, from which issued this care. And if Thou has the same bowels, thy flock will be thy children, and Thou wilt be a father to them. In their reigning, Thou shall reign; they will be thy joy and thy crown now, and thy great rejoicing in the day of the Lord JESUS. Thou shall come to him, and say, " Behold, I and the children whom Thou has given me." And he shall say to thee, " Well done, good and faithful servant; because Thou have fed and loved these my lambs, Thou has loved me; and because Thou has gained many, rule Thou over many cities."

ANNOTATIONS UPON CHAP. 5:

Unto every one of us is given grace, according to the measure (or proportion) of the gift of CHRIST. Wherefore he says when he ascended up on high, he led captivity captive, and gave gifts unto tnen, (Psal. lxviii. 8.) And " he ` ave some, apostles" (most highly commissioned, as ambassadors extraordinary, and plenipotentaries) "and some, prophets" (having only a declarative commission; but not so full power to act) " and some, evangelists" (having a commission that is promulgatory, and assertory of what is past;) " and some, pastors" (for the government of the church) " and teachers" (for catechetical instruction in the true principles of religion.) " For the perfecting of the" (inferior orders of the) " saints, for the work of the ministry" (in the superior; and so in both) " for the edifying" (or building up) " of the body of CHRIST," _Eph. 4: 7, 8, 11, 12. Thus also the same apostle, writing to the churches in Achaia, by him planted, argueth, " We are laborers (and builders) together with God;-ye are GOD’s building; according to the grace of GOD given to me; as a wise architect, I have laid the foundation," I Cor. 3: 9, 1O. Now in the building of a palace, or a temple, as there is a great diversity in the workmen, and one does one's art, and another does another, according to each one's particular art: so it is in building the spiritual temple, or house of GOD upon earth; each one has his proper gift and lot appointed, whereby he is to labor in the mystical fabric of the church, the temple, or body of CHRIST. To lay the foundation, belonged to the apostle, as his lot; the superstructure to others.

" I tremble, rather than speak, (says St. Chrysostom) how a ship can launch out into the immense ocean, or, abyss, and there be no spirit, breath, or wind. For suppose an empty ship, the master, seamen, cables, tackling, anchors, and all things in a readiness, and there be no breath of wind stirring; must not all stop, how great soever the preparation is, if there be wanting the operation of the. wind, or spirit Even so wonteth it to be, let there be never so large a provision laid in of discourse, and there be both profoundness of mind, eloquence, and understanding; yet if the Holy Spirit be wanting, all the rest are vain and ineffectual." Whereby he expressly asserts the necessity of the immediate operation and teaching of the Holy Spirit, to all those who would be esteemed the pilots and leaders of souls through the perilous sea of this world. And therefore it was the general opinion, as of the primitive doctors of the church, so also of our first reformers, that no man can make himself a teacher of the Holy Scriptures, but the Holy Ghost alone, by his immediate call. And hence Luther says, " Not any can rightly understand either GOD, or his Word, except he receive it immediately from the Holy Ghost. Nor can any-one receive it from the Holy Ghost, unless he find it experimentally within himself." And' elsewhere, " None can know GOD aright, but by the immediate teaching of the Holy Spirit; who teaches the heart, as in his proper school: and the interpretation of the Scripture is to be learned in this school alone." Nay, Erasmus speaks the same, saying, " He is vehemently in the wrong, who believes that he can ever attain the understanding of the Scriptures, unless he be breathed upon bw the same Spirit (afflatus eo Spiritu) from which they proceeded."-De Bat. Cone. lib. 1. And the necessity of this spiritual illumination was clearly the doctrine of our English reformers; both with respect to the interpretation of Scripture, and to the process of regeneration. In the second homily of the Scripture, the sense of the church of England is thus declared, " The revelation of the Holy Ghost inspireth the. true meaning of the Scripture unto us: in truth we cannot without it (this revelation) attain true saving knowledge."

“The work of the ministry. Bishop Davenant says, " That theological knowledge is acquired, 1. Per inspirationem, by immediate inspiration, and revelation of such or such doctrine or facts, as to the apostle Paul, which was not known before. 2. Per testimonium Spiritus, by the inward testimony of the Holy Ghost, confirming some truth, that was only known before historically, or by ratiocination. And 3. Per modum gustus, by way of taste; when there is not only a real illumination of the understanding to discern the spiritual truths, but also a true and vivid sensation, by which they are really tasted." Davenant de Jud. 4 Norm. Controv. c. 3. By one, or all of these three ways, a minister of GOD, after the Spirit, is constituted and ordained. And it ought to be observed, that the gifts which are for the perfecting of the saints, ought not to be confounded with those which are for the fulfilling of the work of the ministry. Thus Vasquez says, " In the knowing and collecting of theological truths, there are two kinds of graces through CHRIST, which we ought to acknowledge: the one whereby we are enlightened in the principles of faith; the other, whereby we learn to explain and defend the mysteries of our faith, and thence to prove Divine truths, for the edifying of the church. And this is that grace of which Paul in his epistle to the Ephesians writes, saying, t He gave some pastors and teachers.' " Vasq. 1. 2d Disp. 188. c. 2.

d-4 spiritual and Divine light.] So Gregory Nazianzen, in his apology for those who fled from persecution, maintains, "That the Spirit ought to be perpetually consulted and submitted to, as by whom only GOD, and the things of GOD, can be either understood or expounded." And Erasmus, condemning those preachers that have but a mere outward call to interpret the Scriptures, says, " They have the book indeed of Scripture, but not the Scripture itself, who want the Spirit; without which the Scripture is not understood. De Ration. Cone. lib. 2. For well indeed has the apostle said, and every true spiritual teacher may also say, " We preach not ourselves, but CHRIST JESUS the Lord.-For GOD, who commanded the light to shine out of darkness," (in the first creation, and now in the second) "hath shined in our hearts" (that were before full of darkness) " to give forth to Thou the light of the Divine glory" (which we behold) "in the face of CHRIST JESUS."

Most natural.] For that which proceeds from the Spirit of’GOD, and the light and life thereof in the soul, is much more natural, than that which proceeds from all

the industry of human learning; and is consequently more effectual, by touching more nearly the springs o nature in its deepest ground. For which there is abundant demonstration to be found in a Thousand instances; but especially in the illiterate apostles of CHRIST. And it must needs be confessed, that the most artificial and rational discourses of the learned, have not been found half so connatural to the soul, or so powerful to move and turn it, as some of the most plain and unartificial pieces, written with all the marks of the greatest simplicity; as is, for instance, the little book of the Imitation of CHRIST, which in many languages and nations has been so very useful, in converting and leading up such a number of souls.

CHAP. VI

The Means of Admittance into the Heavenly University, and taking Degrees in it.

The first Step: the Proposal of a right End. By that which has been said, it appears, that there is an higher academy, as well as a lower; and that the higher has many excellencies above the lower. But Though there be a difference, there must not necessarily follow a division. Yea, rather there should follow a conjunction; and he that is in the lower, should strive to be in both at once. And indeed this is the main business of this work, to conjoin things which GOD had not separated; and not to diminish, but to advance the lower, by lifting it up to the higher.

Now to ascend from the lower to the higher, there are certain steps, by which men usually go up, and become pupils of the heavenly Teacher. The first step is, a right end. When we come to GOD to be taught, we must propose an end worthy of God. And surely none but GOD is an end worthy of God. A most perverse and base disorder it were, to make man the end of God; and much more confused and disorderly were it, to make God to serve man, in his service of some base lust. For then might not he not only say, Thou have made me to serve with thy sins; but, Thou have made me serve to thy sins. Thou puttest GOD below thy sins, and puttest thy sins to be thy gods. And how can Thou expect that God .should, by his teaching, give thee an-excellence above others, when Thou by his own gifts dost intend to put either his creature, which he has made, or sin, which he made not, above him; and him infinitely below himself Wherefore let not ambition make worldly pomp, (which Thou have renounced in thy b baptism) nor the pride of life, and outward preferment, thy end; but account and propose GOD himself before thee, as thy 'highest preferment, exceeding great reward, and all sufficient end. Neither.' make earth the end of heaven, nor put the GOD Mammon in the place of the true God: neither seek the gifts of his Spirit, that Thou may make money of them.

This is a most base simony; and therefore prepare thyself to receive the answer which was made unto Simon thy father; “Thou art in the gall of bitterness, and the bond of iniquity;" Thou art unfit for a part among the disciples of the heavenly Teacher. Know, that this high university is not a place for pretences, therein to learn a trade for worldly gain; but the teacher being the King of heaven, he teaches his scholars to be kings; even first to seek, and at last to attain an’heavenly kingdom. And earthly things are promised to be given as attendants upon this heavenly kingdom. Therefore as the heaven is high above the earth, so let it be in thy Thought and intention. Make GOD thy end, who makes heaven, by his presence, to be heaven. Desire his gifts, to glorify the Giver by them here, and to be glorified by him eternally in his heavenly kingdom. But if Thou make earth thy heaven; and this world thy God; this false heaven, and false GOD, after a while, will forsake thee; and the true heaven, and true GOD, whom Thou have despised, will not receive thee. In the mean time, expect no gift from GOD, except such as the quails, which perchance may bring some food to thy lust, but leanness to thy soul. If with Balaam, Thou lookest out for prophecies, that by them Thou may gain the wages of unrighteousness, Though Thou art enlightened,. to make others see thy light; yet Thou thyself art still a child of darkness, and by thy light increasest thy own stripes; and being in the way of Balaam, art likely to come to his end, even a death among the unrighteous.

Yea, seek not the gifts themselves, for themselves; neither make them their own end. It is a pleasant thing for the eye of the body to behold the light of the sun; but to behold a spiritual light, which shineth from the highest light, is far more pleasant to a spirit. Yet must a reasonable spirit know, that to behold the highest spirit himself, is the highest pleasure; and therefore these lower gifts of the Spirit are far more valuable, for showing us by their light the way to the sight of the highest Spirit, than for the light itself by which they show it.

Wherefore it remains still, that GOD be proposed as the end of his gifts, whereof he is the beginning. GOD was his own end in the giving of them, and it is both thy duty, wisdom, and benefit, to have the same end which he has. If Thou join with GOD in his end, it is most likely he will join with thee in the means, and in the increase of them toward his own end. For GOD will not be wanting to his own end, which would be to be wanting to himself. Therefore enlarge thyself as much as Thou can in this intention, of making GOD thy end; wherein the more Thou increasest, the more he will increase his teaching of thee, and the degrees of his gifts in thee. And according to thy degrees of grace, shall be thy degrees in glory. As Thou have sought him much in the gifts of his grace, so by them shall Thou find him much here, and much enjoy him in glory.

ANNOTATIONS UPON CHAP. 6:

" Worldly pomp. St. Austin, in conjunction with therest of the African bishops, in full council assembled, decreed, " Ut episcopus vilem suppellectilem,

et mensam, ac victum pauperem habeat; et dignitatis suae authoritatem fide, et vitro meritis--quaerat:" that is, " That a bishop should have mean household-stuff, a poor table and manner of living; and that he should seek to establish the authority of his dignity by faith and worthiness of life." Cone. Cartlz. 4. can. 16. Which did exactly agree with the practice of this great light of the church.

For Posidonious, who has written his life, tells us, " That he kept a:frugal, and sparing table,; (Though also much given to hospitality.) And that besides herbs and pulse, he had sometimes flesh, for the sake of the guests, and of the sick." Posid. de Pit. 4ug. c. 22. He expended all in acts of charity, as a faithful steward of JESUS CHRIST. And when be came to die, says the same writer of his life, " He made no will; for the poor Christian had nothing to bequeath." And it is declared by the great Basil, (who was himself also an eminent instance hereof,) for a rule to the whole clergy, " That it is not lawful for one, to whom the preaching of the gospel is entrusted, to possess more than is required to the necessities of life." Of whom the historian writes, That being threatened with the confiscation of his goods, he boldly answered, "Nothing of all this can trouble me, who have no more than a ragged gown, and a few books: and I so dwell upon the earth, as if I were always to leave it." Zo--. lib. vi. c. 16. St. Chrysostom was of the very same mind, and practice too, notwithstanding that he was advanced by the emperor, with a general consent and applause, to the most eminent dignity in the church. Upon those: words, " Who goes a warfare at his own charge," 1 Cor. 9: 7, he declares, " An evangelical teacher ought to have: the courage of a soldier, the industry of an husbandman, the carefulness of a shepherd; and with all these, to receive nothing beyond his necessity." And upon these words, " Who feedeth a flock, and eats not of the milk of the flock'" he adds, " It is well spoken of eating the milk, but not the lambs; that the apostle might skew, that a Christian teacher ought to be contented with a very little, and only with necessaries."

Baptism. This refers both to the baptismal and catechetical offices, as appointed in the church of England. And if every Christian is obliged, by solemn vow, to renounce all secular pomp and vanity; much more every teacher of this holy religion, which is enmity with the world. The highest preferment.] 1 Tim. 6: 9-15, 2 Tim. 4: 5-9, and 1 Cor. 9: 17. Hence blessed Bernard, writing to one that was about to be advanced to one of the highest ecclesiastical preferments, tells him very bluntly, " That whatever he retained from the altar, besides his simple livelihood, was mere rapine and simony." Bern. Ep. 2.

'Make earth the end.] " I will speak it boldly (having before discoursed of the Levitical priesthood and maintenance) that the chief prelates of the church ought to have no more, than only meat, drink, and clothes; lest their affections be drawn away to earthly things;" says Chrysostom, even after having pleaded for a needful liberality towards the ministers and dispensers of the gospel. Chrys.in 1 Tim. Hom. 5O.

CHAP. 8: A Second Step: The Denial of our own Wisdom.

He that will ascend up to the heavenly school, there to be taught of GOD, must leave his carnal wisdom behind him. " The wisdom of man," says Paul, " is foolishness before God; and the natural man discerneth not the things of God:" therefore if Thou endeavors by thy natural wit to discern the things of,GOD, thy labor is employed rather not to discern them. Thou may perchance conceive misbegotten and false shapes of them, but the things themselves, in their true shapes, Thou dost not perceive. The carnal wit sees the shapes which itself puts upon spiritual things, and not what they themselves bear, and appear in, to a spiritual eye. And surely if man's wit see, and by seeing teach itself truly the things of GOD, what need is there of an heavenly teacher But because Thou art naturally blind to the things of GOD, and they are only spiritually to be discerned; therefore must Thou go up to the Spirit, to give thee a spiritual eye sight, that so Thou may spiritually discern them. And when Thou goest up, to get a spiritual mind of the great Father of spirits, carnal wisdom must be stripped off, before Thou can put on the other. The keeping of thy carnal wit is the keeping thy folly; and this folly will. cast her own color on the things of GOD, and make them seem folly to thee, or only wise in that color which she casts upon them. And this is a reason why the greatest wits stumble so often at the wisdom of God; and why they fall into errors, thinking to mend GOD’s wisdom by their own; and why themselves, Though professing themselves wise, yet remain fools; even because, they think, and profess themselves to be wise. While they think their own wits to be fit instruments for the discerning of GOD’s wisdom, they, not finding his wisdom to be wisdom by their own, censure it to be folly; and therefore go, about to correct it, which is indeed to pervert it. In the mean time, it is the greatest folly, which puts the shape and title of folly upon the greatest wisdom, and goes about to amend wisdom with folly. And thus are these wise men taken in their own wisdom; for their own. wisdom becomes a snare to them, and makes them first, and after takes them as fools. Yea, misery and folly are met together in them, and that in the highest degree, while they see not, but censure and reject the most wise mysteries of GOD, which offer then) salvation and eternal felicity.

Therefore let the. heavenly scholar put off his own earthly wisdom, and go up to GOD for a new principle, even a new mind, by which he may truly see and know the things of God. The new world of divinity must be begun in a man, as GOD began the old world; it must have nothing for a foundation. And when man is nothing in himself, then GOD will begin to create, and make him something. This is that which St. Paul says, " Let him be a fool, that he may be wise." For indeed, that which Thou thinkest to be thy wisdom, Thou must put off, and make it vanish into nothing, being a fool in regard of that wisdom; and Thou shall be made truly wise. But this is not perfected at once. Therefore as at thy first entrance into the heavenly academy, Thou must begin a denial of thy own wisdom; so after Thou art entered, Thou must strive to continue and. increase this denial. For Though Thou dost in will and purpose put it off, and deny it wholly at first, yet in act it is not wholly put off, being partt of the remaining body of sin. But Thou must strive to get ground of it while Thou livest; and the greater thy natural wit is, the more must Thou strive. For the greater it is, the more apt will it be to see reasons by itself, and without GOD’s teaching; which will fall out too often to be reasons against GOD’s reasons, and wit against GOD’s wisdom. And the admission of human wit against GOD’s wisdom, by some great wits, (who perchance first in purpose or profession submitted to the wisdom of GOD,) has been the cause of many dangerous errors in the church. I say, a mixture of man's wit with the Divine Word, has bred confused, foolish, misshapen errors. But let the learner in this high academy lay aside his own sight, which is blindness, and get from. his teacher that eye-salve, which may give him spiritual discerning. Let him keep his wit in a perpetual captivity to the Spirit of God. Having received an eye from GOD, let him see GOD’s matters with GOD’s eye; and so shall he keep- himself safe from error, and shall be led into the truth. For a mind given of GOD, does approve only the truth of God. And Though in this life of imperfection, no man have so much spiritual light, as to discern all truth; yet the spiritual light, which every spiritual man, that is taught of GOD, receiveth, is sufficient for the discovery or discerning of so much truth, as may lead him like a stream to the ocean and fullness of truth and blessedness.

CHAP. VIII. A Third Step: Conformity to God.

Likeness draws love, and love causes a communication of counsels. Yea, love itself is a likeness to him who is love; and thus love from love draws a partaking of secrets. When the heart and ways of man are agreeable to GOD’s heart, then the heart of GOD is (as it were) great with that affection which longs to communicate. " Shall I hide the thing that I do from Abraham," (says the Lord,) " seeing Abraham both keeps the ways of the Lord, and will teach his children to keep them" The Psalmist also professeth, that he got many degrees of wisdom, by his walking with GOD in the laws of GOD, even by the conformity of his heart and ways to the heart and will of God. " Thereby," (says lie) " I am wiser than mine enemies, wiser than old men; yea, wiser than my teachers." No doubt he had obtained his prayer of God; " Lighten mine eyes, and I shall see wonderful things in thy law."

And as likeness is itself a reason, that moves GOD to be thy teacher, so it carries with it a second reason. Where is likeness and conformity to GOD, there is also a covenant with God. Where the law of GOD is so written in the heart, that by this writing the heart is framed according to GOD’s heart, there is a covenant between GOD that wrote this law, and him in whom it is written. God is his Father and Teacher, and he is GOD’s son and disciple. He says plainly, " Thou art his son;- and he says truly, " his promises being yea and amen," " That Thou art his disciple;" for he promises, " That Thou shall be taught of God." And David, upon trial, acknowledges the truth of this teaching, when he says, "The secret of the Lord is with them that fear him; and his covenant to make them to know it." He has not only made a covenant with them, but he makes them to know it; he does both give it, and teach it.

Thirdly, there is a friendship between those that are conformed unto GOD, and GOD to whom they are conformed. Abraham, the father of the faithful, was called the friend. of God; and the faithful children of Abraham are also called his friends. GOD is no complimenter; and therefore if he allows them the term, he allows them also the truth of this friendship. " Ye are my friends," (says our Savior) " if ye do whatsoever I command Thou." Now we know that a’friend will tell a friend his counsels. So says our Savior, "Because ye are my friends, therefore whatsoever I have heard of my Father, I make' known unto Thou."

Fourthly, there is a marriage between CHRIST and his church; the church in this marriage is one spirit with him, as in natural marriages, two are one flesh. And if there be such a marriage, there is also a marriage-love between them. Now marriage-love does communicate counsels. And it is so hard, if not impossible, for marriage-love to deny such a communication, that the woman, who could only make her challenge upon a counterfeit shape of marriage, yet thinks it fit to object this question C How can Thou, say that Thou loves me, when thy heart is not with me And why is not his heart with her Because he does not tell her his counsels; even such counsels, as being told, might endanger his liberty and life. But CHRIST, the best husband, having given his life for his spouse, in a sacred union; how shall' he not with his life and himself, give her his counsels also “It is his own word, a If the wives be ignorant or doubtful, let them ask their husbands." Herein he implies, that if the wives do ask their husbands, they, being asked, should be willing to teach their wives. Surely if CHRIST require this willingness to teach in lower and meaner husbands, whose knowledge, yea, whose love cannot be here in perfection; will not this husband, who is light itself, and love itself, teach his own spouse by this most perfect light, and from this most perfect love Yea, certainly, he will not only tell her the words of his counsel, but by a sacred unction, (being one spirit with her) he will make her to see the counsels of his words; he will give her an inward' and spiritual eye, to seese inward riches and realities of his counsels. So that whereas the world cannot see the wisdom of GOD, and the precious things contained in it; the spouse, by this new light, looking within the vail of the mystery, shall see the wisdom of GOD, and the most excellent treasures contained in it.

Wherefore, that GOD in CHRIST may be thy teacher, study this conformity to God; which by likeness, by covenant, by friendship, by marriage-love, may draw him to teach thee. And first, put off the old man, corrupt with deceitful lusts, which cause in thee a deformity, yea, and enmity against God. The uncircumcision of the flesh has in it a contrariety to GOD and his wisdom, and makes thee averse to GOD’s teaching, and GOD unwilling to teach thee it is also a vail upon the eye of thy soul, and hides thy sight from his light, andd his light from thy sight. And until a spiritual circumcision do take off this veil, Thou art in the school of the prince of darkness, and art not yet teachable by the Father of lights. But if this veil of the old man be removed by mortification, and Thou shall put on the new man, wherein is the image of GOD, (light agreeable to his light, and a love of him who is love, and of that which he loves) then GOD will delight in thee, as a father in the son that resembles him; and as a father his son; he will delight to teach thee. If Thou keeps this image clear, that GOD may see his face in it, he will therein also see his eovenant; and seeing his covenant, he will take thee for his friend, yea, for his spouse. And by all these, as by so many cords of love, he will be drawn to teach thee. Being thus pure in heart, Thou shall see God; Thou shall see him here, guiding and teaching thee, and hereafter eternally blessing thee.

ANNOTATIONS UPON CHAP. VIII.

GOD is his Father and Teacher.] a has not the Father taught Thou after what manner ye can know me All the subjects of this kingdom shall be the disciples of GOD, not the scholars of men: and if they hear from men, yet that which they understand is inwardly given; inwardly shines; inwardly is revealed." Aug in Joan. 6. Tract. 26. A friend will tell a friend.] "He gave," says blessed Ambrose, the form or model of the friendship we are to follow; that is, that we may do the will of our friend, that we may open our secrets to our friend, whatsoever we have within our breast, and that we may not be ignorant of his secrets. Let us show to him our breast,. and he will open his to us. Therefore he says, -But I have called Thou friends, &c. A friend then, if he be true, conceals not any thing; but pours out his soul, as the Lord JESUS poured out the mysteries of the Father. And he therefore, that does GOD’s command, is GOD’s friend; and shall be honored with this name." Members observe, that this was not spoken to the apostles alone, but to as many as do the commands of CHRIST, as the apostles did; and consequently as immediate and friendly communication from CHRIST does no less belong to all such, than to the apostles themselves.

CHAP. 9:

A Fourth Step: Conversing with GOD, and diligent coming to his School.

He that will be taught of GOD, must come diligently to his teacher, and meet him, where and when he uses to teach. Now he teaches both publicly, in the great assemblies; and privately, in the little temples and sanctuaries. In the great congregation his Spirit meets thee in the ministry of the word, and in the seals of that word, and offers to write that word in thy heart; so that Thou may see it plainly to be the wisdom of GOD, and may, see in it the wonderful things of God. Thou shall see in the word, the mysteries which he teaches thee; yea, thine eyes in it shall see the teacher himself; for therein shall Thou see' CHRIST lively set forth, and offering his flesh, his humanity, yea, himself, both GOD and man, unto, thee. Such sights may Thou see in this great school of GOD, being enlightened and taught by his Spirit; which Spirit is a companion of the Word, by the virtue of the new covenant; and by this covenant we may claim and expect it from God. Therefore is the new covenant called, " The ministry of the Spirit;" in an excellency above the law, which was called, " The ministry of the letter:- and it is such indeed as it is called. For while St. Peter taught the word to Cornelius and his friends, the Spirit accompanied the Word, and fell on them that heard it.. St. Paul also calls, up the experience of the Galatians for a witness of this truth: " Received ye the Spirit by the works of the law, or by the hearing of faith." And indeed if this truth, thus covenanted by GOD, and actually made good by him, were accordingly believed, rested on, thirsted after, and expected, GOD would be more often heard, speaking spirit and life with his word, in the inward ear, and the word would not die so often in the outward ear, or carnal heart, for want of this Spirit. It is an invaluable loss, that men divide the outward teacher from the inward, and rest on the former, without respect to the latter. Whereas when we go to the outward teacher, which is man, we should set our eyes and hearts chiefly on the inward teacher, which is God. We should challenge him upon his covenant and promise, saying, " Remember thy promise to thy servant, wherein Thou have made me to hope." And therefore, speak, Lord, that thy servant may hear; for without thy speaking, thy servant cannot hear. He may hear the outward sound of the word in his ear; but he cannot hear the inward sense and power in his heart. The outward Israel had seen the great wonders of GOD upon Egypt, they heard the thunders on Mount Sinai; yet neither did they see those wonders, nor hear those thunders. And Moses tells them how it came to pass, when he says, " The Lord has not given Thou eyes to see, and ears to hear, unto this day." They Thought their own eyes sufficient to see, and ears to hear; and resting in this insufficient sufficiency, GOD left them to it; and so they did neither see nor hear. For GOD’s works, wonders, and voice, can only, kindly, and truly be seen and heard, by eyes and ears given of GOD from heaven.

Know therefore thy own insufficiency, yea, the insufficiency of the best teacher in the world, (for who is sufficient for these things) to teach thee inwardly, what he teaches thee outwardly. Arid know, that the `sufficiency of inward teaching comes only from God. Therefore while thy outward ear expects the outward word of the outward teacher, let thy inward ear expect the inward teaching of the inward and highest teacher. For' thus only may the planting, Though of Paul himself, and the watering, Though of Apollos, be made something, even when GOD gives an increase, which otherwise are nothing. And being thus inwardly taught to profit and increase, Thou art taught according to the new covenant; for Thou art taught of God. Come therefore diligently to this school of his, where he uses thus to teach: believe his covenant, and take it by believing.

And, secondly, that Thou may the better believe and take it, he has given thee seals of the new covenant, by which the new covenant is presented unto thy faith, sealed and confirmed. By this confirmation and sealing, thy faith should be increased; and by the increase of thy faith, thy union with CHRIST JESUS, the Mediator of the new covenant, will be increased; and by the increase of this union, there will be an increase of the Spirit, (the promise of the new covenant) which knows the things of GOD, and which will show them more unto thee, the more it is in thee. When Thou wast baptised into CHRIST, Thou didst put on CHRIST; and when Thou eatest the spiritual meat, and drinkest the spiritual drink in the Eucharist, Thou dost put him on more and more. Thy being in CHRIST, even thy new being, which Thou receivedst before, Thou dost now feed and nourish, and bring forth into manhood. And as Thou growest into manhood, Thou art enabled to grow in knowledge, to be more skilful in the word of righteousness, better able to discern good and evil, and to digest the stronger meat of Divine mysteries. As we grow up in our stature in CHRIST JESUS toward a perfect man, we leave our childish knowledge behind, and grow up to him in all things (and therefore in knowledge) which is the head, even CHRIST. The head is wisdom itself; and they that grow in him, grow in wisdom, and still take higher degrees in the heavenly school, under this heavenly teacher.

Thirdly, seeing GOD teaches thee by his Spirit, and he is the giver of the Spirit, by which be teaches thee; go to the giver himself, for this gift. Go to him by prayer; and go to him publicly in the house of prayer, and there join with the church in prayer, for the Spirit which be has promised to his church. The uniting of many hearts and voices in one petition, makes it the stronger and more powerful with God. And it may well be, that when Thou joinest with the congregation in prayer, Thou may join with some, who shall not only double the strength of thy prayer, by an equal strength of Spirit added to thine, but by a double portion of Spirit exceeding thirre. And so by this joining of stocks in public], prayer, Thou may be a double gainer, both while Thou art a partaker of many prayers, and while Thou art partaker of some more powerful than thine own. And indeed CHRIST would not have spoken of two or three gathered together in his name, except there had been some advantage in this gathering together, and in two or three, above one. Therefore let us especially expect him, as he has promised, to be present where two or three are gathered together. Now we know that CHRIST is present with his church by his Spirit, even that Comforter which leadeth into all truth. And accordingly we find, that when the church was united in prayer, they were filled with the Holy Ghost.

And because CHRIST is present with his church, by his Spirit, to the end of the world, illuminating and teaching both pastors and people; our church prays for the pastors, that GOD would " illuminate them with true understanding and knowledge of his word:" and for the people, that GOD, " who taught the hearts of his faithful people, by the light of the Holy Spirit, may give us by the same Spirit, to have a right judgment in all things.'.' Join then with the church, in the offering up, and receiving such petitions; and do not, by dividing thyself from the offering, divide thyself from the receiving.

Seek GOD also by private prayer, for this gift, of the Spirit, which CHRIST himself has taught, yea, proved by undeniable arguments, that GOD would give to them that ask it. And the truth of this, many excellent saints have found and acknowledged; professing, that they received sometimes by prayer more light, for the clearing of dark places, than by studying and reading. `And therefore we shall find, that the fathers, in their homilies and expositions, do often interrupt their preaching with praying; and in prayer seek to be enabled by the Spirit, for preaching. But come to GOD with faith; for the promise runs thus, " That whatsoever we ask believing, we shall receive." Come also with. fervency; for CHRIST has taught us, that what friendship cannot do, yet importunity may obtain, Luke 11: 5-13. And it has been tried by the Canaanitish woman, and many others since her time, that where a denial will not be taken for an answer, there the answer has been turned into a grant. And the more to encourage us to importunity, for the obtaining this grant of the Spirit, let us take notice, that GOD does chiefly like those prayers that are made for the Spirit. GOD is a Spirit, and as, because. he is a Spirit, he likes best that worship, and those prayers, which are made by the Spirit, so does he highly love those prayers, which pray for the Spirit, by which such prayers are made.

Lastly, join `meditation with thy prayers. As prayers sometimes kindle thy meditations, so sometimes' meditations may kindle thy prayers. " While I mused," says the Psalmist, " my heart waxed hot:" for meditation does stir, and blow away the ashes, even earthly and carnal Thoughts, and kindles the fire of the Spirit. The soul of a saint is a little temple, where GOD dwells by his Spirit; and this Spirit being sought to in this temple by the servants of GOD, has given them many times divine answers. So has this little temple been turned into a school, where the souls of men enlightened, have seen more than seven men upon the watch-tower of human speculation. And when Thou go to this school, let meditation purge thy soul from carnal drossness, and fire it into a spiritual purity. Let the glass of thy soul be cleansed, and be made spiritually, pure, that it may be fit to entertain a pure Spirit, and those spiritual sights,. which the Spirit shall present unto it. And being thus pure in heart, Thou shall see GOD in thy soul. He who is light, shall shine into thy soul; and by this light, the. face of thy soul shall shine as the face of Moses on the mount. In his light Thou shall see light. And by this light, shall Thou see that which all the natural light in the world cannot show thee. " GOD, who commanded light to shine out of darkness, will give thee the light of the knowledge of his glory in the face of JESUS CHRIST." And when the light of this knowledge does appear, then know that thy teacher is near: then stand on thy watch-tower, and bear what he teaches thee, and see what he shows thee.. A lesson of this Teacher, and of this teaching, is the best learning, and makes the best scholars; because they are taught in GOD’s, that is, in the best university. Yea, sometimes in a minute, Thou shall see that by this teaching, which Thou couldst not attain in many years by human teaching, or thy own study, labor, and industry. Therefore whatsoever time Thou bestowest in, study, be sure to set apart some time wherein to study the Holy Ghost; who, sitting in his chair of grace, teaches his scholars inwardly to see those heavenly truths, which may advance them in the way to heavenly glory.

ANNOTATIONS UPON CHAP. 9:

CHRIST lively set forth, and ofering his flesh.] Thus is that famous passage, Gal, 3: 1, by many applied, as if CHRIST had been as evidently set forth before their eyes, who had never yet seen him after the flesh; even no less than he was before the eyes of his crucifiers. For faith presents things absent as present; and things past and future as if they actually were; and this with an evidence that is certain and indubitable: whence it is rightly defined to be " the evidence of invisibles," lieb. 11:.1. And therefore says one upon these words, viz. " Crucified among Thou," [i. e. the Galatian Christians.] Quibus tantum manifesta facts est passio efus me predicante, ut eum ante oculos vestros pendere putaretis: that is, "So manifest was his passion made by preaching, as Thou would even think him hanging before Your eyes." Primas. in Gal. 3.

'Being enlightened.] He has shed forth his light in our heart$, that we also may give forth light unto Thou, for this- end, that ye may perceive the illumination of the knowledge' of the brightness of GOD, in the face, that is, in the knowledge, of JESUS CHRIST; because every one is known by his face. Anselm. in 2 Cor. 4: Thus therefore they that are spiritually enlightened in this great school, from the brightness of GOD in the Spirit of his Son, see all such sights as in the mirror of the face of CHRIST; he being made present to the intellectual eye by faith.

The sufficiency of inward teaching.] " Who is sufficient for these things" 2 Cor. 2: 16. That is, who is a sufficient minister for such great and weighty matters, as to make manifest the savour of the knowledge of CHRIST, by a sensible and experimental demonstration of the power of his Spirit, working upon the spirits of all, according to the disposition therein found, (v. 15, 16.) Whence this ministration of the Spirit is both a savour of life, and a savour of death, at the same time; and in both is a sweet savour of CHRIST; in allusion to those holocausts, wherein the whole was offered up to GOD as' having proceeded from, and therefore returning to, the the supreme Original of spirit and life. Now the apostle hereupon going on to speak of the great efficacy of this ministry and inward teaching of the heart, the three first verses of the next chapter being a parenthetical interposition concerning this internal preaching and writing, whereby the apostle was sufficiently to be read of all men, in being made a minister of those gifts and graces which did appear in his Corinthian converts; he adds, "For we are not as many who sophisticate the word; but as [being sent and taught] of GOD, speak we in CHRIST, or in the power of his Spirit formed in us. And such trust [of the sufficiency of this our ministry,' so ministered by us with the Spirit of the living GOD, chap. 3: 3.] have we through CHRIST to Godward. Not that we are sufficient of ourselves to think (much less to act,) any thing as of ourselves; but our sufficiency is of GOD who also has made us able ministers of the new covenant, or testament, not of the letter, but of the Spirit, chap. 2: 17, and 3: 4, 5, 6. Whereby he makes this to be the great distinction of the evangelical ministry above the legal, according to the purport of the new covenant; which he afterwards expresses by a comparison of the glory of the face of Moses, that was only reflected and transient, with that of the face of CHRIST now glorified, which is essential and permanent; being as the sun that has light in itself, and is a fountain of light inexhaustible. Thus, then, the qualifications of an evangelical minister, and, his sufficiency, are not to be reckoned, even from the highest glory of a literal and legal ministry: without the power and demonstration of the Spirit of CHRIST, there is no true minister of CHRIST, who is a minister of the Spirit. And such an one, that is called to this spiritual ministry by the internal manifestation of this most glorious sun to the soul, illuminating and teaching, vivifying and empowerir.g the same to minister of the gift of GOD, from CHRIST the head, can say indeed, that he is called of the Holy Ghost, as the office for ordination, according to the Church of England, directs. And, having this call, and this Divine ordination, none ought to fear but they may be made able ministers of the new covenant, through the grace that then is freely bestowed upon them, whereby they are called’to this holy and heavenly dignity.

Thus only. The whole efficacy of this internal teaching is to be ascribed to GOD only, and nothing thereof to the minister or instrument of the Divine teaching. Accordingly, St. Chrysostom says, "Behold how warily the apostle admonishes’ his spiritual son to think humbly of himself. He says not, " If peradventure Thou may." But what " If GOD peradventure may give him repentance," that if any thing be done, all may be referred to the Lord. Thou plantest, Thou waterest; he soweth, he makes the fruits to bear, and carries on to increase.

The fathers in their homilies and expositions.] Thus Origen, "Let us pray that in the Holy Spirit, considering those things that are written by the Spirit, and comparing spiritual things with spiritual, we may expound the same in a manner worthy of GOD, and of the Holy Ghost, who has inspired these things which are written." Homil. 16. Sup. Nrzmer. Thus Justin Martyr, "And do Thou by vows and prayers, above all things, seek to have the gates of light opened to thee. Neither are they perceived or understood by any, except such to whom GOD and his CHRIST shall grant the knowledge thereof." Dial. cum Tryph. Thus Gregory Nazianzen, " Both now and always, let the Spirit be applied to, by whom alone GOD is both understood, and expounded, and heard."

`Join meditation with thy prayer.] "By reading and meditating, if Thou dost also pray to GOD, the giver of all good things, Thou shall learn either all those things that are worthy of knowledge, or very many at least; Ipso magis inspirante, quam hominum aliquo comnzonente: "More by his inspiration, than by the admonition or instruction of any man." St. Austin. Ep. 12O.

CHAP. 10:

The Conclusion.

THE excellency, necessity, and utility of the heavenly university being discovered, the judgment is easily led to give sentence, that it is good for us to be there.- And it is a good ambition, not to stop in the lower academy, but to ascend by it to the higher. It is a good ambition, because a spiritual one, which desires to get up to the highest Teacher; who is also the highest Spirit, and who alone teaches his scholars to see spiritual truths with a spiritual eye. Yea, he not only makes the eye to see spiritual things, but gives to his disciples the excellent spiritual things which they see. And then also, by giving them to be tasted and enjoyed, they are yet better known and seen; even so seen as no man can see, but he that has them, and has tasted them. He also teaches his scholars to be the best teachers; and, which is best of all, he teaches them to attain a kingdom; and, which is the crown of this kingdom, to see the teacher himself in a beatifical and eternal vision.

Strive therefore to get up to this heavenly academy; and as seriously as Thou intendest it, so diligently use the means that will advance thee to it, and in it. Let him

who is thy beginning be also thy end; and propose not thyself as thy own end, much less that which is inferior to thee; neither make base creatures the end of thyself, and of thy highest Creator and heavenly Teacher. Get out also from thine own wisdom, (a very bad teacher of heavenly things,) and give thyself wholly from it unto that Teacher who is wisdom itself. And that thy heavenly Teacher may delight to teach thee, get and increase that likeness to him, and conformity with him, which may make a love and friendship between him and thee. Come often to this school, and wheresoever Thou has news of. his teaching, there desire to meet him with thy learning. Though Martha be troubled with many things, many businesses, yea, many human teachers; yet with Mary do Thou choose the better part, and desire to sit at the feet of thy heavenly Teacher. And if any thing hinder thee for awhile, (for sometimes the gathering of fruit may defer the dressing of the root,) yet return soon to thy teacher, and meet him in some of his schools. And whatsoever may hinder thee, take heed that it be not carelessness of thy teacher, nor afulness of his teaching. For if thus Thou withdraw thyself from him, Thou wilt fall back in thy learning; and, not being watered by the dew of his teaching, Thou wilt grow dry in the root, and therefore wither and decay in thy fruits.

But that Thou may not be mistaken concerning the true heavenly teaching, nor the use of it, take with thee.some cautions. First, Do not mistake a teaching of thine own for an-heavenly teaching; neither set thine own imagination in the celestial chair. This has misled many into many and great errors; whilst being taught by the strength of their own imagination, they have Thought themselves to be taught of God. And indeed many times, as errors do thus come from the strength of human apprehension, so their prosecution does savour of this strength, and shows from whence they come. For too often opinions are nursed into schisms and divisions, the same flesh that was the mother being also the nurse. But the wisdom from above’being first pure, and then peaceable; such are they also who are taught by that wisdom. Wherefore, to try thy teaching, whether it be of GOD, first try whether it be pure; that is, agreeable to the word, which (the Psalmist says) is pure. For if it agree not with the tenour and frame of this word, there is no true light in it. Mark also whether it savour of love, and agree with that meek and quiet spirit which of GOD is much esteemed. For the right disciples of GOD are taught to love, and the GOD of peace does fill them with the peace of God. True it is, that if, by the evident light of the word, there is somewhat discovered that bears the true shape of the doctrine of the Nicolaitans, and Thou seest that GOD hates it, this may Thou also hate. But the desire and love of peace must not go out of thy heart; yea, the love of peace must manage thy war with error; and even by oppugning it Thou must follow peace. And still take heed that Thou do not make little errors great; nor condemn the wheat for the tares;. nor seek to amend lesser errors by a greater faultt of schism and division.

Secondly, Judge rightly of thy own measure; and when Thou has first measured. thyself aright, then also measure thy actions and undertakings by it. St. Paul will have every man to keep in, and bound his Thoughts concerning himself by the measure of faith given him of God. Strive what Thou can to increase thy measure, yet use it as it is; and neither think of thy ability beyond that which it is; nor think to produce effects beyond the cause; which is indeed to make something out of nothing. Make use of that which Thou bast, which will not only increase the fruits of thy gift, but increase the gift itself, and turn two talents into four. But if Thou goest beyond thy gift, in thy opinion of it, Thou goest from truth into error, from sobriety into presumption. If Thou go beyond thy gift in thy practice, Thou goest beyond strength to weakness; beyond that which is to that which is not; and dost not advance, but lessen thy end. For beyond thy sight Thou can not see; neither can Thou finish the house, for the building whereof Thou has not the costs. In the mean time, if Thou have a willing mind, GOD accepts thy doing out of that which Thou bast, and expects it not out of that which Thou has not. And if Thou be faithful in that, (Though little,) which Thou have, GOD will make thee ruler over much. It has been a fault in divers, Though well-meaning souls, sometimes to undertake that which they are not enabled to effect; sometimes to condemn that which they are not enabled to comprehend, and sometimes to approve what they do not understand. 111 uttered," says Job, " that which I understood not, things too wonderful for me, which I knew not." But Job, being taught by GOD, learned a remedy for this disease; a cure of inordinate speech,. by an orderly silence; "Once have I spoken, but I will not answer; yea, twice, but I will proceed no farther." Therefore if something be revealed to a second, which was not to the first, let the first hold his peace. Silence is his first part, who sees not what he should say, and hearing his second. Therefore, according to that which we have attained, let us walk and speak; and leave that to which we have not attained, until GOD shall reveal it. And let those that have a greater measure, help those that have the lesser; not despising their lesser measure, because it is lesser; but therefore striving to increase it. For thus, in some sort, that equality of manna may be kept, while the abundance of one supplies the want of another, and the lesser is filled up by the greater. And let the greater know, that to whom much is given, of him much shall be required; and if a man have received five talents, the proportion of gain returned is expressed to be five; and not two, as for two. And if Thou have gained many, Thou shall rule over many cities.

Thirdly, (as before of the measure, so now) judge aright of the kind of thy gift. True it is, that those who are taught of GOD, according to the promise of the new covenant, are all taught the law of faith, and the law of love. "They shall all know me, says the Lord, from the greatest to the least;" even according to that knowledge which is life eternal. And this must needs be the knowledge of faith; for by faith are we saved; even that faith which is the gift of God. The disciples of GOD are also taught to love one another; and by this love are they known to be disciples. And thus by faith have they unity with the head, and by love with the body. Yet it is also true, that the Spirit, which gives the light of faith, gives also to divers of the faithful divers other powers and operations of light. To one is given wisdom to govern; to another, judgment to decide controversies, doubts, and difficulties; to another, a sharp sight of secrets and mysteries. One excels in contemplative ability, another in practical. One knows best how to give advice, another knows better how to obey and follow. Let every man therefore find out his different ability, and with his greatest ability let him make his greatest traffic. As every man has received the gift, so let him exercise it, as a good steward of the manifold grace of God. The grace of GOD is therefore divers and manifold in many, that in many his manifold graces may more evidently and gloriously appear; and that each having need of the other, there may be a mutual help from each to other, as from the members of one body. Therefore if Thou art a foot, do not strive to do the work of an hand; but help the work of an hand, if Thou may, by the work of a foot. For a foot may thus have a part in the work of an hand, while in the work of a foot it supports and carries the hand to the work of an hand. Be then chiefly that which GOD would have thee to be; and what by his gift he has showed thee Thou should be. Keep Thou especially in thine own line, neither trouble thyself (much less boast,) for the line of another. When CHRIST speaks to thee to follow him one way, Thou may not, with Peter, make questions concerning John's other way; for so may Thou receive Peter's answer, " What is that to thee Follow Thou me." It is the master's part to allot the way and work of his disciples; and therefore let both Peter and John walk in that different way to which their master has differently directed them. A contrary course is a mere confusion, and therefore agrees not with him, who is the GOD of order. And as it brings all out of order, so it brings all to nothing. For while that gift is neglected, by which some good may be done, and that gift is affected by which (not being attained) no good "can be done; GOD’s work is either undone, or ill done. Therefore use thine own gift according to the will of the Giver, and so shall it go on in the right way to thy brother's profit, thine own reward, and thy Lord's glory.

Lastly, for thy heavenly teaching, and all the knowledge taught by it, take no glory to thyself, but give it all to thy heavenly Teacher. If flesh and blood have not taught thee, but the Father in heaven, let not flesh and blood, but the Father in heaven, have all the glory of his own teaching. If Thou has nothing but what Thou has received, and much receiving causes much owing; how can Thou glory in the increase of thy receipts, except Thou wilt also glory in the increase of thy debts But indeed the more Thou has received, the more thanks and glory should Thou return to the giver. And surely GOD has a plot of glory in the dispensation of his teaching. For to make safe his glory to himself, he often leaves the wise and great of the world to the blindness of their natural wisdom, and takes the mean and despised

ones of the world, even babes, and things that are not, and gives them his teaching. And this he doth, that no flesh may glory in his presence; but that all glorying may be excluded from man, and kept wholly for himself. Then do not rob GOD of his glory. Know that to rob GOD of his glory, is the highest kind of sacrilege: and not so only, but it is also a high kind of ingratitude to take from GOD, because he has given to thee. Yea, rather because he has been large in his grace to thee, be Thou enlarged in thy return of glory to him. This plentiful return of glory to GOD is the best way to get an increase of that grace, for which Thou givest him glory. Yea, to take all glory from thyself and to give it to GOD, is the way to receive true and solid glory from God. For GOD will honor those that honor him; and so shall it be a most gainful course for thee, while by putting from, thee a glory that belongs not to thee, GOD will freely give thee a glory that shall by this gift truly belong unto thee. And whereas that would be but a false, guilty, and transitory glory, which man would give unto himself, this shall be a pure, true, and eternal glory, which shall be given by GOD unto man. Do not then make thyself vain, and sinful, and miserable, by stealing glory from GOD to thyself; but make thyself happy by glorifying him, and being glorified of him.

Neither do Thou glorify him only in words, but in works: let it appear in the excellence of thy works that Thou has had an excellent teacher. Let the light of -thy works so shine before men that they may glorify GOD, the Father of this light. CHRIST tells his disciples, that by bringing forth much fruit, his Father is glorified. Let therefore both the plenty and the excellency of thy fruit gain glory, and praise to the heavenly husbandman. And indeed CHRIST, our Master, expressly does call for excellent fruits of his disciples. He thinks it not enough if his scholars, being taught of GOD, bring forth the fruits of such as are taught by men, Therefore he raiseth them up to an higher kind of fruitfulness by this question, " What excellent thing do ye" He expresseth fruits of an eminent virtue beyond others, who beyond others had an eminent teaching. Do then some excellent things, ye that have so excellent a Master; and glorify Your Master by doing things more excellent than the mere scholars of earthly teachers. Let the excellent ointments of CHRIST JESUS give an excellent savour to Your works; and let the house of the church be filled with the savour of these ointments. Let the sweetness thereof so ravish and overcome men, that they may be forced to confess that GOD is in Thou of a truth, and that Thou have been taught of God. And to this GOD, which is in Thou, and has taught Thou to excel in virtue, let them give all the glory.

And thus, after Thou have a while advanced the glory of Your Teacher, Your Teacher shall advance Thou into the sight of his glory. These drops and dews of grace, by which Thou are now taught, shall bring Thou to the sight and fruition of the Teacher himself, who is an over-flowing fountain, and boundless ocean of light, wisdom, grace, and glory. Then the most glorious influence of GOD’s presence, irradiating and overflowing thee, shall drown the star-light of this teaching, which Thou receivedst here below. Yet shall Thou magnify this lesser teaching, because it has brought thee to this great and glorious Teacher, whose light shall give thee the sight of the highest wisdom; whose presence shall inebriate thee with the fullness of joy, whose right hand shall give thee the pleasures of eternity. And in these eternal pleasures shall Thou eternally glorify thy supreme Teacher, who has taught and brought thee to a kingdom, and that not an earthly, fading, and vanishing kingdom; but to a kingdom of heaven, that cannot be shaken; a kingdom of bliss, that has no end; a kingdom wherein the righteous shall for ever shine in the glory of the Father: for the Lord shall be their everlasting light, and their GOD their glory.

ASPIRATIONS

OF A

STUDENT

IN

THE CELESTIAL UNIVERSITY.

I.

O THOU Day-Spring from on high, _Thou Splendor of eternity, Thou spotless Mirror of the Divine Majesty, who art the "true Light, enlightening every man that comes into the world!" come, and enlighten the darkness of my blindness and ignorance: and let my affection, I beseech thee, so feel thy Divine irradiation, that my heart may burn and dissolve as wax before the same; and I may be able to hold thee fast with the bond of true love, which nothing can separate. O make me to perceive, see, and hear thee, my heavenly Master: make me in thy light to behold light, by perfect love flaming up in my heart; and to have a continual sensation of thee, and of the Divine objects in thee, that thereby I may be renewed according to thy image, being conformed to thy likeness, and made in my soul an unsullied mirror of thy holy understanding.

II.

O Thou Light, who art the true Light that illuminatest every soul coming into this world; coming indeed into, but not loving the world, forasmuch as he that loves the world is an enemy to God: Come, and drive away the darkness from the face of the abyss of my mind, that I may see thee, that I- may know thee, and so may not be comprehended of the darkness which comprehends thee not; but that the whole comprehension of my spirit may be enlightened and filled by thee.

III.

O Light! which no other light can see: Brightness! which no other brightness can behold. O Light! without which all light is darkness; come, and swallow me up in the abyss of thy love; that I may every where see myself in thee, and thee in me, and all things under thee. Now will I stand upon my watch; for I find thee in a readiness; give-unto me, that I may ascend and behold thee. I will ascend upon my watch-tower, and wait for thee. O fair and beautiful sight! Open my eyes, O Thou Divine Teacher, that I may still more and more behold those hidden wonders, which Thou, by a ray from thy countenance, art ready to reveal to attentive souls.

IV.

O Thou most high God! unvariable and unchangeable, subsisting by thyself, Creator of all good, from whom all good things alone flow: O Thou uncreated wisdom, who dost irradiate, with thy most bright rays, the heavenly minds, human and angelical: Come, and hear me; and take away all distraction of mind; raise me up to the desire of thee; that so I may be enabled to arrive unto the " unity of the Father," who draweth and attracteth souls, and is the Original principle and fountain of all life. I beseech thee, bind me to thee with the sweet cords of thy love; that I may be more enkindled, until I arrive to the union of the Father. 1'

V.

O Word! by whom all things were made! by whom Thou didst say in the beginning, "Let there be light, and there was light;" behold, darkness is upon the face of my mind; behold, a dark cloud hovering upon the waters of my heart; say also to me, " Let there be light," that I may behold light; because without thee there is present with me no light. I, thy creature, hope under the shadow of thy wings, and in thy goodness, whereby Thou has created me. O help me! my mercy, my refuge, my God; my helper and redeemer, open thy merciful eyes, and look upon the work of thy hands, and receive in thy pity the words of my groaning, and hear a sinner crying unto thee from the mire of his misery; and turn unto me for my succor, that I may see and know thee. Thou supreme Power, my Father, my salvation, my life, my God! hear me now, I seek thee alone; I love thee alone; and thine I desire to be alone.

Behold!, I breathe after thee, who am thy poor creature. Thou art my Maker; restore Thou me; take away the veil from my eyes, that I may see thee! O how blessed shall I be, when I shall be admitted to the light of thy countenance! Tell me how I may ascend, that I may behold thee. Open Thou mine eyes, by which I may observe thy counsels. Open my ears, by which I may hear thy voice. Yea, do Thou thunder with a great and strong voice, if I hear not: let the sea make a noise, and the fullness thereof, even the ocean of thy wisdom. Do Thou teach me, and I shall praise thy name.

VI.

1. Welcome, Thou CHRIST, the Son of the living GOD, the end of my desire and my love. Welcome, blessed Jesu! Behold, while my mind breatheth and panteth after thee, while my, soul, sweetly resting in the secret closet of thy mysteries, contemplateth thy admirable presence; this weight of flesh depresseth less the spirit; the insurrection and tumult of Thoughts ceases; the burden of mortality does not stupify, as it before. All things are silent; the heart is on fire; the spirit rejoiceth; the understanding shineth; the whole affection, inflamed by the desire of thee, sees itself ravished into the love of the things which are not seen. The tongue of babes is made eloquent; and the slothful body is rendered swift to obey thy commands.

2. That I may always contemplate thy presence, and more devoutly adore, and more intimately inhere in thee, O Thou Supreme Goodness, do Thou mercifully vouchsafe to give me perpetual purity of heart, and tranquility of mind. Let my mind flee under the shadow of thy wings, from the storms of this world; let my heart pause continually in thee; let the tumult of flesh be silenced; let all the turnings and windings of the perpetual wheel within be absolutely still. And not only so, but let the soul also be silent, as to itself, without thinking on itself, but thinking on thee, O my God! because Thou only art my hope and my confidence.

3. Lead me, I beseech thee, into the innermost chambers, that I may behold the immutable light upon my mind, which light Thou art. Give me now, and always, to have an heart lifted up to thee, by the contemplation of Divine things; that so, leaving behind all earthly frailty, all my soul, with all its powers and forces, collected into thee, may live. with thee as one spirit Amen!

Another ASPIRATION of the same Author.

1. O Lord Jesu, Thou everlasting Mirror of Light, enlighten such as sit in darkness and in the shadow of death, that our feet may be directed into the way of peace. Breathe forth, O Eternal Day of Glory! breathe forth the rays of thy eternal brightness to the dark eyes of my mind, that the shades of death may go down. Break forth now in thy refulgent lustre: shine forth at last;

ASPIRATIONS, -&C- 367

often and lorfg have Thou been expected; now shine forth, enlightening my understanding, and enkindling my affection, that I may know thee fully, and love thee perfectly.

2. For Thou, O Lord, have commanded me to love thee with all the soul, with all the bowels, and inmost vigor of the heart. But wonderful is that knowledge, and too great for me; I cannot reach unto it, unless Thou, who gayest the command, do also give strength to perform. Give, Lord, what Thou commandest, and command what Thou wilt. Send forth thy light and thy truth; let them lead me, and bring me unto thy holy hill.

3. Bring me, O Lord Jesu, into the treasure chamber of thy full love, where is the clear pure knowledge of thee. O bring me thither by the abyss of charity, brought into light for our sakes by the key of the cross. O penetrating key! which openest, and none does shut; which shuttest, and none does open; open and lead forth the captives out of the prison-house, sitting in darkness and a deadly shadow; bring them forth into the liberty of the glory of the sons of GOD, into the treasures of Divine fulness, wisdom and knowledge, into the fields of liberty, and the holy light of thy immaculate understanding; that so they may praise thee in their hearts, and may acknowledge thee to be their Light and their Leader, their Teacher, and their Deliverer from vain and dark shadows; who in the glory of GOD the Father, art to be ever glorified and magnified. Amen'