Of the firſt.

To be truly good, is to partake of the life of God, for none is good Mat. 19▪ 17. truly ſave God alone, and of the fulneſſe of his goodneſſe we all partake grace for grace; becauſe we live, and move, and have our being in him, and ſo much life, and motion, and being as we have in him, ſo much goodneſſe we have▪ and no more; for either goodneſſe is denominated from God, or God from goodneſſe; ſo that either way to be good▪ is to have a being in God, or to be in God, is to have a being in goodnes: for what hath no being in God, is altogether evill; and what hath no being in Goodneſſe▪ is altogether ſeparate from God▪ Hence it is that the Apoſtle ſpeaking of the corruption of 〈…〉 which is radically in us ſaith that we are alienated from the life of God. • pheſ. 4. 18 And David deſcribing the wicked ſaith, Pſal. 58. 3. That they are eſtranged from the wombe, and go aſtray as ſoone as they be born ſpeaking lyes. Whence are they eſtranged? is it not from God and his life? and whence go they aſtray? Is not from his Truth? and is not this the cauſe they ſpeak lyes, even becauſe they give not way to the motions of his Truth, to do that which it ſuggeſteth unto them, and whereof they are convicted in their Conſcience that it is their duty. For God and his Truth is made manifeſt unto the Conſcience of all men, Rom. 1. 18, 19. and 2. 14 15. and the wicked not taking notice of that which they know of him, but detaining Gods Truth in unrighteouſneſſe; that is to ſay, ſuppreſſing the motions of Gods life, and giving way unto the motions of their own luſt and ſenſuall imagination; by this they are eſtranged from God, and draw his wrath upon their ſoules. For the object of Gods wrath is nothing elſe but the life of luſt in nature, Epheſ. 2. 3. For there we are ſaid to be by nature the children of wrath, in reſpect that we have our converſation in the luſt of the fleſh, fulfilling the deſires of the fleſh and of the minde. Now we know that our fleſh and fleſhly minde doth embrace only this preſent world, of which we are taught, that all that is in the world, is but the object of luſt, and of pride in luſt. For Iohn ſaith, that all that is in the world is the luſt of 1 Iohn 2. 16. 17. the eyes, the luſt of the fleſh, and the pride of life▪ which things the Apoſtle ſaith, are not of the Father, but of the world. For which cauſe alſo he diſſwadeth us from the love thereof, and conſequently from the life which may be had therein, for two Reaſons. Firſt, becauſe if we love theſe things, and live in them; the love and the life of the Father is not in us. Secondly, becauſe the world doth paſſe away, and the luſt thereof, but he that doth the will of God abideth for ever. Now he doth, and none but he doth the will of God, which abideth in his love and life, according to Chriſts exhortation, Iohn 15. 4, 5, 6. Abide in me, and I in you▪ as the branch cannot beare fruit of it ſelfe, except it abide in the Vine; no more can ye, except ye abide in me: and againe Iohn 6. 39. 40. This is the will of the Father, that of all which he hath given me, I ſhould loſe nothing; and that every one who ſeeth the Sonne, and beleeveth on him, may have everlaſting life; therefore all things which are, and every one who is not in the love and life of the Father, ſhall periſh; becauſe it is not according to the will of God, whichis onely good, & remaineth for ever. For nothing can be eſteemed truly good, but that which doth remaine for ever. For all goodneſſe being the life of God in us, and he being in himſelfe everlaſting and immutable; his life in us, muſt alſo be like unto him, and what is not like to him and permanent with him in us, is none of his▪ but whatſoever is truly like him, and according to his will, ſhall alſo be permanent with him for ever. For he cannot deſtroy any thing wherein he taketh a liking, and he taketh alikeing in nothing but in that which is truly good, & like unto himſelfe. And verily, the perfect eſtate of our felicity in the life to come, is nothing elſe but to be like him. For Iohn faith, It doth not yet appeare▪ what we ſhall be, but we know when he doth appeare we ſhall be like him, 1 Iohn 3. 2. Then to be like him, is to be truly happy, and to have a being in him, and to partake of his life is to be good; and nothing is truly good, but only this. Therefore when the worldlings ſay, Pſal. 4. 6, 7 Who will ſhew us any good? then the man of God anſwereth, not unto them, but unto God, to himſelfe, and to us, ſaying; Lord lift thou up the light of thy countenance upon us; for thereby thou haſt put more gladneſſe in my heart, then when their Corne and Wine increaſed. Now we know the cheerfulneſſe of a mans life, by the brightneſſe of his countenance, and his good or ill will to us, by the cleer or cloudy appearance thereof toward sus. So then, the lightſome countenance of God, is the evident appearance of his favourable life and good purpoſe towards us; and if this be lift up upon us, that is, if we finde this ſhining over our heads, and round about us, or going before us, to direct us in our wayes, then we know that his life is in us; for none can perceive the countenance of God to be lift up over him, but by the life of God which is in him; and when we finde this life to be in us, then, and never till then are we truly happie; becauſe we enjoy a true and permanent good, which is the life of Gods preſence, wherein is fulneſſe of joy, Pſal. 16. 11. This then is that good, which every one ſhould ſeeke to obtaine for himſelfe, and ſtudy to procure through the communion of Saints unto others. And he that can ſerve his generation by the procurement and furtherance of this unto it, he doth truly advance the Publique Good; but whatſoever elſe any doth ſeeke to advance towards his generation, if it be not directly ſubordinate hereunto, it is not worth his labour; for all what is done Heb. 3. 13▪ 14. beſides this end, is but labour for the fire, and a wearying of themſelves for very vanity, as the Prophet termeth it; who alſo giveth this reaſon hereof, becauſe the earth ſhall be filled with the knowledge of the glory of the Lord, as the waters cover the ſea: intimating that when the knowledge of Gods glory which begetteth in us the powers of his life ſhall be ſo abundant in the earth, as the waters are abundant in the Sea; then all humane works and buildings not agreeing with this life of God appearing in the knowledge of his glory ſhall be over-flown and drowned and ſwept away, as with a floud ofſpirituall waters; or rather conſumed, burnt up with fire, and deſtroyed as meer vanity. Therefore we ſhould take heed how we ſpend our time, and employ our ſelves, and beſtow the precious talents which God doth give us to profit withall; leſt we weary our ſelves in the whole courſe of our life, for a thing of nothing, and beſtow coſt and labour for that which will be loſt, and do at all no profit, either to our ſelves, or unto Poſterity.

For if that which we do undertake be not laſting, and permanently leading unto this life, which the knowledge of Gods glory doth afford, it will not be at all profitable, becauſe it will not endure the firy tryall and judgement, which God in his wrath will kindle in theſe latter daies, before he raiſeth up his owne Kingdome, wherein nothing ſhall be of uſe, but that which ſhall be built upon the true foundation of life everlaſting, which is Chriſt Jeſus; and that which ſhall be ſuch for ſubſtance and matter, which will endure and eſcape the tryall of the fire. See 1 Cor. 3. 12, 13, 14, 15. From all which by way of Recapitulation, I will gather theſe concluſions towards the purpoſe in hand.

1 That a Publique good is nothing elſe but the univerſall private good of every one in the life of God; for that which ſerveth the turne of ſome only, although they may be many, and even the greater part, is not to be counted truly Publique; but that is properly Publique which is common, and reacheth alike unto all; and that reacheth truly to all, wherein every one hath alike neere interſt, and whereof every one may be alike ſenſible, which is the life of God in men; for God is the ſame to all, and is but one life in all, and all may and ſhould challenge alike intereſt in him.

2 That none can procure this good to others, farre leſſe to all, that doth not ſeeke it for himſelfe, and in ſome meaſure purchaſe it, at leaſt by attaining to the true love of it, and by a willingneſſe to do any thing that lyeth in his power, for the advancement of it, as well towards others, as towards himſelfe. For as it is an univerſall good, none can engroſſe it for himſelfe alone, but every one muſt ſeeke to partake of it with another. Hence it is that there is no truer way to get it for our ſelves, then by endeavouring, that others alſo may participate of that which we either haue obtained, or may hopefully obtaine. For Gods meaning is not to be poſſeſſed as a peculiar to one; becauſe he doth intend to ſhew himſelfe the God of all, and he, that ſeeketh God in all and for all, ſhell at laſt find him for himſelfe, but he that thinketh (as the cuſtome of ſome is who deſpiſe others as impure and unworthy of their ſociety) to have him only for himſelfe ſhall looſe him in all, and himſelfe alſo.

3. From whence followeth, that all ſelfe ſeeking and the affection of ſome particular thing and way, whereby men deſire to bee taken notice off, amongſt other men for procuring a Publique Good; which they imagine to be good; that (I ſay) all ſuch purpoſes are nothing but carnall Hypocriſie, which is inconſiſtent with the life of God: ſo that except there be a ſingle purpoſe to ſeeke this Good abſolutely for it ſelf, that it may become common to al; & to ſeeke nothing with it beſides it ſelf, leaſt it be not entire, but mixed with aimes of another nature; & to ſeeke all other things for it, leaſt ſome other thing be valued more then it, and it become in our minde ſubordinate unto matters of a baſe nature; except (I ſay) all this bee, the indeavour will never reach the end for which it muſt be undertaken; nor receive a bleſſing from God to come to any perfection, becauſe it is impoſſible that God, or Gods worke ſhould be made to ſerve any mins ends; or that he ſhould ſuffer himſelfe and his worke to be abuſed by men for private ends without diſcovering the deceit of their practiſes by ſome manifeſt judgement or other. And this is the cauſe why God doth bring the fire triall upon the world, namely to make void and without effect all by-ends and worldly imaginations in his worke, in his great worke which he is about to performe: for we are taught Eſa. 2. concerning the Kingdome of God when it ſhall be raiſed; that the lofty lookes of men ſhall be humbled, and the haughtineſſe of men ſhall be bowed downe, and the Lord alone ſhall be exalted in that day, that all height and high things ſhall ſtoope, and all Idolls (amongſt which our ſelfe imaginations are to be reckoned) ſhall be aboliſhed at the preſence of the glory of his Majeſty, when he ſhall ariſe to ſhake terriblely the earth. Therefore in aiming at this good we muſt ceaſe from all ſelfe; and ceaſe from all men, whoſe breath is in his noſtrils, for wherein is he to be accounted in the worke of God?

Thus having ſetled the aime which ought to be had in ſeeking a Publique good: let us conſider the meanes that leade thereunto.

Of the Second.

The meanes to attaine unto the life of God is none other but Chriſt, Coloſ. 2. 9. &c. 1. 19. for in him alone is the fulneſſe of the Godhead bodily, and it is the Fathers pleaſure that in him all fulneſſe ſhould dwell. Therefore the Father will bee ſcene no where, and cannot bee ſcene any where, but in his Sonne, who is the brightneſſe of his glory, and the expreſſe Image of his perſon, now hee hath revealed in the Scriptures, the manner how hee is to be knowne in his Sonne, and how by that knowledge 1. 3. his life is conveyed unto us: and this we will indeavour to lay open. Firſt then the manner how the Father is knowne in the Sonne; is expreſſed 2 Cor. 4. 6. thus God commanded the light to ſhine out of darkeneſſe; doth ſhine in our hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt, where wee muſt obſerve that the Apoſtle doth ſpeake of himſelfe, and the reſt of the Apoſtles, to declare the manner, how God did make himſelfe knowne unto them: And as he made himſelfe knowne to them; ſo he is this day to be knowne to every one: For God is but one, and the manifeſtations of his life is the ſame in all, to whom it is made manifeſt; although it may be differenced according to the ſeverall degrees of height by which it is perceived. But here we have the ſubſtance of this manifeſtation in theſe particulars.

Firſt, That God is the authour of it by the power which hee hath to command light to ſhine out of darkeneſſe, whereby is intimated, that we are nothing but darkeneſſe, till it pleaſe God to command light to ſhine in us.

Secondly, That the light whereby God is made manifeſt unto us, is the brightneſſe of God himſelf; for he ſaith that God doth ſhine: whereby is alſo intimated, that it is of the meere free Grace of God, imparting himſelfe unto us that we come to know him; and not of any free willing choyſe or rationall parts in us that we ſhould bee able to choſe out the objects of true knowledge, or when they are propoſed unto us by others, that wee ſhould be able to dive into Gods nature thereby, or to make better uſe of the meanes, whereby God is knowne, then others doe. But all this is Gods free grace to us.

Thirdly, That the place where God doth ſhine is a mans heart; that is the prime Center and Seate of this living ſoule; where the ſpirits maintaining his life are begotten. For as there be materiall ſpirits riſing out of the blood, in the materiall heart; So there are incorporeall ſpirits ariſing out of the mindings of the ſoule in the heart of our ſpirits, which is conſcience; for in the conſcience God hath his Seate in all men, and there he doth appeare to all converts at firſt; where he alſo doth ever continue more or leſſe ſhining unto them, according as they deſerve to ſee his bright or his cloudy countenance. Therefore if any man will fit himſelfe to ſee God, he muſt purifie his conſcience, For bleſſed are the pure in heart, for they ſhall ſee God. 1. 5. 8.

Fourthly, That the effect for which God doth ſhine in our heart, is to give a light to us. God is nothing but light, and in him is no darkneſſe 1 Iohn 1. • 1 Tim. 6. 1 • . at all; but he is in himſelfe a light, which is inacceſſible, which no man hath ſeene nor can ſee, except God give him eyes to ſee it. For Chriſt ſaith, Math. 11. 17. No man knoweth the Son but the Father, neither knoweth any man the Father ſave the Son, and he to whom the Son will reveale him. Therefore although God doth ſhine both in himſelfe and towards us, yet he may be unperceptible and unperceived even by thoſe that are his own, except he be pleaſed to give the the light of perception. Iohn. For it is ſaid, that not only the light ſhineth in darkneſſe, and that darkneſſe comprehended it not; but alſo that this true light came into the world, and was not known by the world, and that it came unto his own, and was not received by them, but to ſuch as received it, the priviledge of being the Sons of God was given by it. Now then the ability of receiving or perceiving the light when it ſhineth, is alſo the gift of God; ibid. v. 9▪ 10, 11. for he muſt open our eyes to perceive his light, and except this effect follow upon his ſhining in our hearts. I ſay, except this reflexive Act of perceiving this light be granted by God, and freely given to us, we cannot apprehend his life and being in us, although he ſhould ſhine otherwiſe never ſo brightly. Whence again we ſee, that it is not of him, that runneth or willeth, but of God that doth ſhew mercy. And that it is not one Act of grace that will ſerve our turne, as to have once begining, and then to be left unto our ſelves, but there muſt be a continued Act of Grace; for Grace that is of one Grace, fitted to embrace and make uſe of another Grace; namely, of a latter Grace to make uſe of the former; for as we cannot will nor know any thing of the life and light of God at firſt, ſo we cannot performe any thing anſwerable to that life and light, Phil. 2. 13 except God alſo give the performance according to his owne good pleaſure.

Fiftly, That this light is the light of knowledge; now to know is the Act of a mans underſtanding, and the underſtanding is the ſame faculty in the ſoule, which the eye is in the body. As the eye then, when it is not blinde doth perceive the viſible appearance of a thing; that is, it receiveth the image of the ſhape there of within it ſelfe as within a lookingglaſſe, and keepeth every image which it receiveth diſtinctly, ſeperate from each other. So is it not with the underſtanding when it is not darke and muddy; it alſo receiveth with in it ſelfe, as in a ſpirituall looking glaſſe, and keepeth diſtinctly ſeperate the intellectuall appearances of the images and ſhapes of ſpirituall things. For although ſpirituall things cannot be ſaid properly to have images and ſhapes, yet became our underſtanding in conceiving of the ſame, doth receive intellectuall notions and Ideas, wherein ſpirituall matters do appeare to it, and in reſpect that theſe notions or mindings have ſomething in them like unto the repreſentation of an image, therefore we muſt ſpeak thus. And ſo much the rather, becauſe the Scripture doth continually expreſſe the Acts of the underſtanding by the Analogie of the eye, as Epheſ. 1. 17, 18. the Apoſtle prayeth That God nould give the ſpirit of wiſedome and revelation in the knowledge of Chriſt, the eyes of our underſtanding being enlightned that we may know, &c. Thus then to be able to know that is, to receive and diſtinctly to perceive things repreſented unto us, we muſt make uſe of the faculty of our underſtanding in ſpirituall things, as men do of their eyes in bodily matters. And what matters do eſſentially concurre towards the apprehenſion of things in their bodily ſhape within the eye; ſuch like matters are intellectually alſo concurrent towards the Act of knowledge in the underſtanding.

Sixthly, That the object of this knowledge is the glory of God. The glory of God is the manifeſted excellencie, and the evident appearance of his goodneſſe and of his nature. So when Moſes Exod. 33. 18. deſireth that God would ſhew him his glory; God anſwereth▪ verſe 19. and ſaith, I will make all my goodneſſe paſſe before thee, and I will preclaime the Name of the Lord before thee. By which we ſee that the apparition of his goodneſſe, and the apprehenſion and knowledge of his name, (that is of his nature, for the nature of every thing is knowne by the name thereof) is the manifeſtation of his Glory.

Seventhly, That this glory of God is to be ſeen in the face of Jeſus Chriſt. The face of Chriſt is the expreſſe appearance of his being and life, by which he is diſtinguiſhed from all other men; for men are to be diſcerned by their faces one from another: now Chriſt is to be difcerned from all other men in this, that he is a ſpirituall man, and did live in the fleſh a ſpirituall life; for the Apoſtle ſaith, that God was in •• r. 5. 19 Chriſt reconciling the world unto himſelfe. And of his own knowledge of Chriſt he ſpeaketh thus, Though we have known Chriſt after the fleſh, yet now henceforth know we him no more; Therefore if any man be in 〈◊〉 . v. 16, 17. Chriſt, let him be a new creature, old things are paſſed away, behold all things are become new. The new Creature is the ſpirituall Creature; for he that is in Chriſt, is one ſpirit with him; Becauſe Chriſt is different •• r. 6. 17. from the old Adam in this, that the old Adam was made to be a living Soule, but the new was made a quickning Spirit. Hence then we learn that the face of Chriſt, which is the appearance of his life and being in •• r. 15. 45. the ſpirituall ſtate, wherein he walked in the fleſh as God (for he lived the life of God in the fleſh, 1 Ioh. 1. 2, 3.) is the proper Subject wherin all the goodneſſe and the nature of God doth appeare; So that if we can ſee and know the fare of Chriſt; then we ſhall evidently alſo perceive the life of God in his glory, becauſe he that ſeeth Chriſt; ſeeth the Father. And Chriſt himſelfe deſireth us to beleeve him, that he is in the Father, and the Father in him; nor will the Father be ſeene in any but Iohn 14. 9; 10, 11. in him, in whom only he is well pleaſed, and whom we ſhould hear on his behalfe, Matth. 17. and becauſe he alone is the expreſſe image of his perſon and the brightneſſe of his glory, Heb. 1. 3. Therefore alſo he cannot be feene in any but in him; for all which cauſes he is the only means to attaine unto the life of God, for he only can give the light of life to ſuch as come to him and follow him, Ioh. 8. 12. and Epheſ. 5. 14.

And thus we have underſtood the manner how the life of the Father is to be known in the Son. Now followeth the way, how by that knowledge the life of the Father is conveyed through the Son unto us. This is expreſſed, 2 Cor. 3. 18. thus: But we all with open face, beholding as in a glaſſe the glory of the Lord, are changed into the ſame image from glory to glory, even as by the Spirit of the Lord. Where we muſt obſerve that the Apoſtle doth not ſpeak here of himſelfe alone, but of all Chriſtians, to ſhow the way and the maner how they become parrakors of the life of God in Chriſt; which in all Chriſtians is but one and the ſame, although there be differences of degrees, in the participation thereof. But here the ſubſtance of the matter is declared in theſe particulars.

Firſt, That all Chriſtians are participant of this life; for he ſaith we all, meaning himſelfe as a Chriſtian, and all other beleevers; for ſeeing 2 Pet. 1. •• there is but one faith, and one hope, and one ſpirit: therefore the beleevers are ſaid to have obtained like precious Faith with the Apoſtles, 1 Cor. 12. 13. and to be baptized with the ſame Spirit; for he ſaith, that by one Spirit we are all baptized into one body.

Secondly, That all beleevers have their faces uncovered; for he ſaith, that with an open face we behold. That is to ſay, that the face of our Soule, which is our minde, is not now covered with a vaile, as the face of Moſes and of the Iewes was, leaſt they ſhould behold the end of that 2 Cor. 3. 13, 14. which was to be aboliſhed; for to this day the minds of the Iems are blinded, and the vaile remaineth untaken away in the reading of the old Teſtament, which vaile is done away in Chriſt. For the Lord is the ibid. v. 17. Spirit which cauſeth the vaile to vaniſh, for where the ſpirit of the Lord is, there is Liberty. That is to ſay, there is free acceſſe unto God; to take 1 Cor 2. 10, 11, 12. notice of his whole life, for the ſpirit ſearcheth even the deepe things of God, and we have received the Spirit of God, that we ſhould know the things which are freely given to us of God. For now is the Propheſie fulfilled which was ſpoken by the Prophet I ſaiah chap. 25. 6, 7. That God ſhall make in his holy mountaine (which is his Church) a feaſt of fat things unto all people, a feaſt of wines on the Lees; of fat things full of marrow, of wines on the Lees well refined. And that he would deſtroy in his mountaine the face of the covering cafl over all people, and the vail that is ſpread over all Nations. This Propheſie I ſay, is now fulfilled. for in the Church of the Goſpell the feaſt of all wiſdome, of all knowledge and underſtanding, and of all promiſes and comforts unto the wearied ſoules, is largely ſet before us in the writing of the Evangeliſts and Apoſtles, and that we ſhould be able to make uſe of this feaſt. God hath alſo taken away the face of the covering, and the vaile that was ſpread over all Nations which kept them in blindneſſe, ſo that now our faces are opened and uncovered before the Lord, becauſe he is well pleaſed with us in Chriſt, whoſe Spirit he hath ſent forth in our hearts, to •• r. 2. 11, 12. give us the liberty of Children, that we ſhould come to him, and call upon him Abba Father.

Thirdly, All that have their faces thus uncovered behold the glory of Lord as in a glaſſe. The end wherefore God doth uncover the faces of Beleevers, and giveth them his free Spirit, is that they ſhould know the things which God hath freely given to them, as the Apoſtle faith; now thoſe things cannot be known but in the fountain and receptacle where they are which is Chriſt, for in him is all fulneſſe; and the Father hath made him unto us▪ Wiſedom, Righteouſneſſe, Sanctification and Redemption, 1 Cor. 1. 30. Therefore the Spirit by which our faces are uncovered, doth lead us unto him; for to know the things of God, he muſt be known, and that he may be known, he muſt be ſeen and lookt upon, for in him all the treaſures of life are to be ſeen and no where but in him. Therefore the Prophet when he propoſeth the greateſt of bleſſings ſaith, that our eyes ſhall ſee the King in his beauty: intimating, that in the 〈…〉 3. 17. ſight of him, and his beauty, was our happineſſe. And verily thoſe that once have had a true ſight of him cannot but continually ſeeke to behold him. We may ſee it in David how he ſtood affected towards him, One thing ſaith he I deſired, and will feeks after, to behold the beauty of the Lord, and to enquire in his Temple. and Pſal. 42, 1. 2. As the Hart panteth after the water brooks; ſo panteth my ſoule after thee▪ O God. Oh, when ſhall I come and appeare before God? but chiefly Pſal. 63. 1, 2, 8. early will I ſeeke thee; my ſoule thirſteth for thee; my fleſh longeth to ſee thy power and thy glory ſo, as I have ſeene thee in the Sanctnary. Becauſe thy loving kindneſſe is better than life. If he had never ſeene him in the Sanctuary of the Spirit, he could not have •••• carneſtly deſired him; But having once ſeene him and taſted of his goodneſſe, he could not but long for the continuance and renewing of this ſight and and taſte. This alſo may be gathered from the Apoſtle Peter, who exhorteth 1 Per. 2. 3. us to deſire the • in •• re milke of the Word, if ſo be we have taſted that the Lord is gracious. The taſting of Gods graciouſneſſe will not be ſoone loſt out of the ſanctified minde, but will leave a deſire after it to looke after him. Now this glory of the Lord is beheld as in a lookingglaſſe his outward actions which are regiſhed in the Goſpel, are the looking-glaſſe wherein all the divine properties of his goodneſſe and loving kindneſſe do appeare to the full, when they are ſpiritually conſidered.

Fourthly, Thoſe that behold this glory, are changed into the ſame image. This glory is ſo excellent in goodneſſe, and lovely to all that behold it, that it ſubdues the ſoule and drawes it by a ſympathy to become comfortable unto it ſelfe, as it is ſaid, 2 Cor. 5. 14, 15. The love of Chriſt conſtraineth us, to what? to be conformable unto his death. For when the ſoule ſeeth his great love to us, it cannot poſſibly but it muſt needs love him again; and where love is there is a Symbolizing of affections, which is the change here mentioned; for through love, the thing beloved doth receive a being in him that loveth it; and thus our Souls are transformed into the ſame image which we perceive to be in Chriſt. See concerning this theſe places, Phil. 3. 21. Epheſ. 5. 1, 2. and 1 Iohn. 3. 2, 3. and 4. 10, 11.

Fiftly, This change is from glory to glory, that is from one ſtep or degree of glory to another. For Chriſt is the ladder which Iacob ſaw, Gen. 28. 12, 13. wherein were ſteps reaching from earth unto heaven; that is to ſay, from the loweſt eſtate of a temporall, to the higheſt of an eternall being. And upon theſe ſteps the Angels aſcended and deſcended; theſe Angels are our ſpirituall meſſengers ſent up to God, and his gracious anſwers ſent down upon us. The ſteps and degrees are in the life which we live in Chriſt Jeſus. the motions of ſpirituall growth, wherby in the dayes of his fleſh he was daily mortified in reſpect of the outward man and quickned by the Spirit in the inward; to which mortification and quickning, we become conformable; by proceeding from one ſtate▪ of glory to another; becauſe he alſo in the dayes of his fleſh, went by the ſame progreſſe alwayes from earth to heaven, till he came againe to his Father, from whence he came forth.

Sixthly, This change is wrought by the Spirit of the Lord, in the ſoule that beholdeth Chriſt. The Spirit of Chriſt is the Author of the change which is wrought in us; for when we ſee and behold Chriſts glory, the love of God is ſhed abroad in our hearts by the holy Ghoſt which is given to us, Rom. 5. 5. So the holy Ghoſt proceeding from Chriſt by the knowledge and faith which we have of him, and of his life, Epheſ. • . 5. worketh love in us to him; by which we Sympathi • e, with him, and are changed into the ſame ſtate of life, wherein he did live after the inward man; for the ſpirit which commeth from him, taking hold of our ſpirits, draweth the ſame with it ſelfe up unto Chriſt, to whom it goeth back again by the manifeſtation of the life of Chriſt in us. For when it prevaileth over the powers of our ſoule, to bring the ſame unto the obedience of Gods will, then it bringeth us backe to Chriſt; for this was the life of Chriſt, not to do his own will, but the will of his Father, who who ſent him into the world, Iohn 6. 38. Thus then, when our will is brought to yeeld it ſelfe by the ſpirit wholly unto the will of God in all things as Chriſt did, then we are changed, and by the Spirit led from one ſtep of glorious conformity to another. Then the ſoule being betrothed unto Chriſt, through love doth deſire to be drawn, that ſhe may run after him; and then the miſtery of the ſong of Solomon is begun in us, that it may alſo in due time be fulfilled through all the degrees of love therein expreſſed: which miſtery is not to be underſtood by any, but • nt. 1. by ſuch as proceed in the degrees of this change from glory to glory.

Thus then we ſee how the life of God is both made known and conveyed to us by the means of Chriſt; from all which by way of Recapitulation, we will gather theſe concluſions.

Firſt, that as the life of God is the only good to be ſought for and procured unto all; ſo Chriſt, as he is a Spirituall man, is the only meanes to purchaſe that life.

Secondly, That that life is purchaſed in Chriſt by none other way, but by the free gift of God, through the illumination of our ſoules with knowledge.

Thirdly, That this knowledge doth reflect immediately upon the glory of God, as upon his proper object, which is to be manifeſted in the heart of man.

Fourthly, That to make this glory manifeſt in our heart, the face of Jeſuc Chriſt muſt be ſeen by us.

Fiftly, That to behold the face of Chriſt, we muſt have an open face free from the vaile; and then we muſt looke upon the glorious excellencies of his ſpirituall life, in the glaſſe of his outward converſation amongſt men.

Sixthly, That by this contemplation and apprehenſion of the life of Chriſt, a new life is begotten in us conformable unto that which is in him, by which we are changed into the ſame image of glory, and are led from one degree thereof, unto another,

Seventhly, That this change is brought to paſſe by the Spirit of the Lord, which worketh upon our ſpirits, the manifeſtation of the life of God, which is the only good thing and happineſſe to be ſought after, and propagated unto poſterity.

Thus having diſcovered the true aime of a publique good, and the means by which we muſt attain thereunto; let us proceed to the endeavours which may be uſed towards the propagating of this, unto the men of this generation, that by them it may be advanced unto poſterity.

Of the third.

If we have taſted how gracious the Lord is, and are truly come unto him as lively ſtones, to be built up a ſpirituall houſe, and a holy Prieſthood, to offer up ſpirituall Sacrifices acceptable to God, through Jeſus 1 Pet. 2. 5 Chriſt; then we ſhall be fit to propagate this life unto others, and not elſe; for the means by which it is propagated unto others, is none other but to labour, that the light which is made manifeſt unto our ſoules, whereby we are become partakers of the life of God; may ſhine alſo unto others, that they by the grace of God, may partake in like manner of the ſame. This endeavour hath three chiefe parts. The firſt is the care of avoyding offences. The ſecond of giving good example, by going before others in godlineſſe. The third, of making the Rule and doctrine by which we walke, to avoyd the evill and do the good known to every one.

Theſe three parts of this endeavour, are expreſſed Phil. 2. 15, 16. thus. Be blameleſſe and harmles as the Sons oſ God, without rebuke, in the midſt of a crooked and perverſe Nation, amongſt whom ſhine ye as lights in the world, holding forth the Word of life. Except we ſtudy to be in all things without ſcandall and offence, as it becometh the Sons of God, amongſt the Sons of men; the good which we do ſhall be evill ſpoken of, and become unprofitable, See Rom. 14. 13, 14, 15, 16. And if we give no good example by our life in the profeſſion of the Goſpell, all our Doctrine ſhall be blaſted, and we juſtly ſuſpected, and not worthy to be heard or taken notice of for teachers of Truth, See Math. 7. 16. 21. Iohn 10. 3, 4, 5.

Thus then, the endeavour to be without offence, is a preparative to make way for the good which is to be intended towards others in our practiſe, and the good which is to bee intended towards others by our practiſe; is a preparative towards the propoſall of the Doctrine of Truth, by which the knowledge of Chriſt is advanced unto the World, that ſo many as God ſhall be pleaſed to enlighten and call out of the world, by that knowledge may be joyned to him, and made participant of his life. Theſe three endeavours comprehend all the objects, which in the profeſſion and preaching of the Goſpel, are to be ſtudied by our ſelves, and inſiſted upon towards others. For in a word, it is by the means of the Goſpel, that Chriſt is to be made known unto the world; For the Goſpel is the power of God unto ſalvation, to every one that beleeveth, Rom. 1. 16. And ſeeing that in the wiſedome of God, the world by wiſedome knew not God, it pleaſed God by the fooliſhness of preaching, to ſave them that beleeve, 1 Cor. 1. 21. Now in the Goſpel there be two things. Firſt, there is the doing of the Truth for ourſelves, and then the publiſhing of the ſame for others. The doing of the Truth, is the profeſſion of the Goſpel, and the publiſhing of it unto others; is the preaching of the Doctrine, by which the profeſſion is regulated. As for the profeſſion, we ſee it hath two parts; The firſt is a care to be blameleſſe and harmleſſe without offence and rebuke towards all men. The ſecond, is the practiſe of Piety to do good to all, and goe before others, to lead them on towards the life of God. Whence we muſt gather, that all manner of endeavours and undertakings, which tend directly to advance and perfect any of theſe three objects, ſhould be counted truly good endeavours, and fit to be ſupported in this Age, and tranſmitted to Poſterity. And the more neere any endeavour or undertaking doth come to reach any of theſe ends, the more compleat and perfect it is to be eſteemed in goodneſſe, as comming neereſt unto the life of God. Here then the endeavours tending to the advancement of the Goſpel, ſhould be ſought out and ranked according to the ſubordination and relation, which theſe matters have one towards another; and all towards the manifeſtation of the life of God in us, by the knowledge of Jeſus Chriſt in the Goſpell. Unto the matter of harmleſneſſe and blameleſſe converſation, belongeth the endeavour of peaceableneſſe, and of becoming all things unto all men in that which is lawfull, as the Apoſtle telleth us he did, 1 Cor. 9. 19. 24.

The endeavour of Peaceableneſſe, is a ſtudy whereby we are directed how to avoyd the occaſions of ſtrife, in reſpect of our ſelves, and to bring others who are at variance unto a peaceable and harmleſſe diſpoſition. Theſe endeavours, are proper Characters of the Sons of God; for in the place forementioned, the Apoſtle maketh the in-offenſiveneſſe of our converſation, to be the property of the Sons of God. And Chriſt ſaith, that the Peacemakers are bleſſed, becauſe they ſhall be called the Sons of God, Math. 5. 9. Thus then we muſt conclude, that the endeavours tending to take away offences and ſcandalls from amongſt Chriſtians, and tending to cauſe them avoyd ſtrife and debates, and tending to make peace amongſt them, and to bring them to the unity of the Spirit, by a reconcilement of differences in the Truth, are undertakings and endeavours, immediately conducing to the furtherance of the Goſpel, and conſequently to the ſetling forward of the life of God amongſt men. For God, is the God of peace, and hath no fellowſhip with evill, but is harmleſſe and good unto all; for even unto thoſe that are unworthy of his goodneſſe, he cauſeth his Sun to ſhine. Therefore Chriſt exhorteth all his Diſciples to be like his and their heavenly Father in this; That they ſhould be peaceable, innocent, and do good unto all, even unto their enemies and perſecutors, Math, 5. 38. till the end. Unto the ſecond part of the profeſſion, which is the practiſe of Piety, belongeth the zeal of advancing the Kingdom of God, and ſetting forth the image of Chriſt unto the world, in Righteouſneſſe and holineſſe: This is ſomewhat more then to be unblameable, by avoyding ſcandalls and ſtrife; for it doth imply moreover a care tending to the edification of many, by way of example, to lead others to perfection, in the duties belonging to our chriſtian calling; for we are bound to ſhew others the life of the Spirit by our walking, ſo that they may be able to diſcerne in us, the powers of another life then that is, whereby this world is upheld; for this world being led by luſt and ſelfe-conceited greatneſſe, and wholy ignorant of the life of God, muſt be convicted by the life of the Spirit; that there is a better ſtate & more perfect happineſſe which the Saints of God enjoye in the beauties of holineſſe, and in their communion with the Father, and with the Sonne, then that State wherein worldings take pleaſure: when therefore we know, and earneſtly ſtudy, to walke ſo as it becommeth the Citiſens of Heaven in our private and publike converſation; doing all things as in the preſence of God by vertue of the Covenant made betwixt him and us in Jeſus Chriſt; then we fulfill the ſecond part of our profeſſion of the Goſpel; and whatſoever undertakings may directly tend to advance the knowledge and the practiſe of this kind of life amongſt men, is moſt anſwerable unto the ayme of a publike good, and ought by all meanes to be ſet forward towards poſterity.

The third thing belonging to the advancement of the Goſpel of Chriſt, is the ſetting forth of the Doctrine of Truth; wherein all the grounds of the holy profeſſion are to be laid open unto the world: That they may be taught what the ground of our hope is for which wee walke; and what the rule is by which we walke in faith & love to avoide offences & to do good. Hereunto belongeth fundamentally the Paſtoral charge over a flock, by Preaching of the word in ſeaſon & out of ſeaſon, by way of inſtruction and correction, by exhortation and reproofe, and by comfort and threatning, and more particularly: The Doctrinall charge which tendeth to confirme, enlarge, and maintaine the knowledge of Divine Truth revealed in the Scriptures, the object of which charge ſhould not be ſo much (as now adayes it is almoſt wholy) the Refutation ofſome errours, and the handling of certaine common places; but it ſhould rather tend towards the ſetting forth of the hidden wiſedome of God, which is revealed in the written word, not as it is the miniſtery of the letter, which many doe onely attend and inſiſt upon, but as it is the miniſtery of the Spirit in the new Covenant, wherein ſpirituall things are with ſpirituall words explained; and being compared with the things of their owne nature and property, they unfold the hidden miſtery which God hath prepared for our glory before the world beganne, In the opening of this miſtery according to the Scriptures; the Doctrinall charge ſhould chiefely be employed, and not in agitating with voluminous diſputations after a Scholaſticall way, particular controverſies; for if this wiſedome whereof the Apoſtle doth ſpeake, 1 Cor. 2. and the Miniſtery of the ſpirit whereof hee ſpeaketh; 2 Cor. 3. were really attended and made knowne; all petty controverſies wherein men ſpend their whole life Scholaſtically in Philoſophicall notions without any profit to the Goſpel, would vaniſh away, and be decided at an inſtant; becauſe the fundamentall Truth of the Covenant in the Spirituall and perfect wiſedome of God which is hidden in the Myſtery of Godlineſſe, is as a Sunne in compariſon of a darke Lanthorne whereunto the particular ſtraines and notions of learning followed now adayes are to be reſembled. Whatſoever undertaking therefore may tend directly towards the advancement of this kind of ſpirituall learning, and the manifeſtation of the hidden wiſedome of God in a myſtery according to the teſtimony of the Scriptures; that muſt be eſteemed a reall furtherance of the Goſpel, and conſequently a publicke good through the manifeſtation of the glory of God in the life of Jeſus Chriſt.

From whence finally this concluſion is to be inferred. That to partake for our ſelves, and to impart the life of Chriſt to others the profeſſion and preaching of the Goſpel muſt bee maintained and advanced unto this generation and to poſterity by the endeavors which tend, firſt to avoyd and take away offences, by compoſing of ſcandalous differences in Religlon. Secondly to doe good workes in an examplary way that others may bee drawne on to walke after the ſpirit. Thirdly, to make knowne by the true diſcharge of the paſtorall and Doctorall duties, the Ruies and grounds of our ſpirituall life and converſation both for avoyding of evill and doing of good, and what is not directly ſubordinate to ſome of theſe ends or to all of them, is no true good, nor a thing to be lookt after; becauſe it helpeth us not unto any part of our happineſſe; which is to partake of the life of God in the knowledge of Chriſt.

Having thus opened the grounds of that which I am to propoſe; now I will make the motion which I ſuppoſe will commend it ſelfe, as tending directly unto this moſt eminent publique good of this age and of poſterity.

Firſt, then if wee beleeve what hath beene ſaid, and know that a man is firſt naturall, and then ſpirituall; I thinke it fit to move that aſſiſtance may be given as well by way of councell as by outward ſupport, unto thoſe that labour for the rectifying of mens naturall parts, by reforming and facilitating all the meanes of humane learning for the ſchooles aſwell of old as young Schollers. For the great defects and errors in the manner of teaching, & in the matters which are taught, which are inferior and ſuperior Schooles, breede evill habits, and make the Soules of men unfit for the apprehenſion of the miſtery of Godlineſſe in the profeſſion of the Goſpel. Therefore to helpe the removeall of theſe, and to frame aright courſe for the education of children, and for the perfection of humane Learning, is a moſt laudable publique good worke aſwell for this age, as for poſterity.

Secondly, I thinke it fit to move that aſſiſtance may be given towards the endeavors of Eccleſiaſticall Pacification, and taking away of ſcandales and differences amongſt Proteſtants firſt, and then alſo if it bee poſſible amongſt all other Chriſtians, that the firſt part of our Evangelicall profeſſion may be ſet forward to ſome perfection: And the aſſiſtance to be given to this endeavour, may bee beſides the Spirituall Councell (which by men of Spirituall parts ſhould be ſuggeſted to the Agents;) and unblameable and peaceable converſation towards all men (which every one is bound to intend for himſelfe) though different in judgement from each other, a ſupply of meanes to maintaine the correſpondency and the Printing of treatiſes and letters; without which the negotiation of this matter towards Divines will bee wholly lame and imperfect.

Thirdly, I move for the erecting of a profeſſorſhip of Practicall Divinity in every Univerſity; and one in London at Sion or Greſham Colledge. That this Profeſſor might intend beſides the reading of Practicall matters, The compiling of a compleate body of Practicall Divinity taken out of all the Practicall writers of this latter age: which is a thing much deſired by forraigne Divines, as may appeare by their requeſts to that effect ſubſcribed with many hands and ſent to the learned Divines, and the Patrons of Godlineſſe and learning in England. By which meanes the ſecond part of our Evangelicall profeſſion will bee much advanced towards ſome perfection, chiefely in thoſe that are deſirous to leade a godly life.

Laſtly I move for the erecting of a Lecture in London which ſhould intend to teach the common people the way how to make uſe of Scripture by reading and meditating in their ordinary courſe; and ſhould ſhew alſo unto the more learned the Rules of a more exact Interpretation of the word, then is hitherto uſed; that when a matter of doubt is moved which ought to bee decided by the meaning of the text; there may be a common and infallible method of interpretation knowne; for the finding out of the true ſenſe thereof.

This Lecture ſhould at one time explaine a whole or halfe a Chapter, to ſhew the way of meditating upon the text, andof interpreting the ſame, by a conſtant Rule of Spirituall wiſedome.

How much theſe things (if they could be advanced) might tend to the good of this age, and of Poſterity for the propagating of heavenly knowledge in the Goſpel; I ſuppoſe it is needleſſe to declare at large: perhaps the former diſcourſe will ſuffice to make this apparent; yet if a more particular deduction of the things belonging to each of theſe motions, ſhould be required; for to ſhew the manner how every one of theſe propoſitions might be accompliſhed. that can eaſily be done to give ſatisfaction to ſuch as will concurre to favour theſe endeavours, and ſupport the furtherance thereof. The Lord grant us all his Grace, to make of all our Talents the beſt uſe, which may moſt tend to his glory, and the felicity of our owne Soules, and of our generation; and ſuffer us not to be unfaithfull Stewards of his manifold gifts and graces.

Amen.

Sir C.

YOurs of the ſecond of Ianuary comes now to my hand, if this afternoone I had been free, I could perhaps have enlarged my ſelfe more then now I am able to do. Yet to entertain ſo good a motion I hope time ſhal never be wanting hereafter to ſupply what may bee required further of me, towards the advancement of the publicke good. You approve of the objects propoſed, but you deſire a further relliſh and illuſtration of the ſcopes and meanes. The two objects which you like moſt of all, the one for Humane, the other for Divine learning, I will chiefly now inſiſt upon. The meanes then to advance humane learning, and the reformation of Schools; is to elaborate certain Treaties, and to put them forth that they may be made uſe of by all.

The firſt of theſe Treaties ſhould be a diſcovery of the defects and of the diſorders in teaching and educating children, with the intimation of the remedies thereof, and of the manner of applying the ſame unto the diſcaſe, which ſhould be done briefly and ſubſtantially.

The ſecond ſhould be a direction for Parents, how to implant into their children the ſeeds of vertue, and to beget in them a diſpoſition towards learning.

The third, ſhould be a new Alphabetarie, to teach children of five or ſix years, without any tediouſneſſe to reade and write, as it were in a continuall courſe of play and paſtime.

4 Then the Syſteme of things obvious to the ſences of children, is to be inſinuated unto their imaginations, with the proper names thereof; that they may have a true conceipt of the ſimpleſt and outward things of the world, as a rude matter of that whereof afterward they are to receive inſtructions. Theſe are the firſt generall preparatives towards learning: then the matters to be taught are to be elaborated. Where firſt there is that which belongeth unto the principles of Religion. Secondly, that which belongeth to the attainment of languages. And laſtly, that which belongeth to the attainment of Sciences, whereof the firſt, viz. concerning Religion three Treatiſes are to be put forth.

Firſt the abridgement of the hiſtory of the Bible fitted to the capacity of children. Secondly the uſe of the examples of the Bible, and of all things according to the ends for which God created them. Thirdly, the marrow of the Bible, containing briefly the ſubſtance of that which is to be beleeved, done and hoped for, according to the cleére doctrine of the Bible, fitted to childiſh ſimplicity and yet not without depth, to be enlarged upon towards thoſe that are of riper judgement, then meere children. Whereunto a direction is to be annexed, for the information of the teacher; that he may know how to enlarge himſelfe upon matters, and queſtion thoſe that are youths in a deeper ſence and way, then children uſe to be queſtioned.

Of the ſecond, viz. of languages, theſe Treaties are requiſite. Firſt, a direction for their own mother tongue, to know the true properties therof; for it is to be the rule of underſtanding all other tongues. Secondly for the Latine tongue, or the Greeke and Hebrew; foure helps are to be afforded. Firſt, the introduction to the tongue, containing the primitives thereof; which are to be propoſed with their ſignifications, and variations, and their Declenſions and Conjugations. Secondly, the body of the tongue, containig all the words thereof in the derivations and compounds, together with an eaſie Grammer and Dictionary. Thirdly, the periodicall doctrine of the language, containing the ſentences & ornat manner of expreſſions, together with the rules of elegant ſpeech. Laſtly a direction for the Maſters of the language, ſhewing the manner how theſe helps are to be rightly uſed.

Of Sciences there are three degrees, whereof every one is to be handled in a ſeverall Treaty. The firſt containing the hiſtory of all things, which are the ſubjects of humane learning. The ſecond, the dogmaticall ſubſtance of Sciences, which are the principles and fundamentall truths of humane learning. And the third, the body of Sciences, containing all the precepts & branches of humane learning, and the deductions which are infallibly evident, and truly drawn already by other mens labours from univerſall principles. To which three degrees of Sciences, a fourth may be added; ſhewing the univerſall method of ordering the thoughts, to finde out by our own induſtry any truth as yet unknown, and to reſolve any queſtion which may be propoſed in nature, as the object of a rationall meditation.

Theſe are the Treaties to be elaborated in the wayes of humane learning, for to bring ſchollers from the firſt ſteps of knowledge, unto the perfection of the uſe of reaſon: wherein they may be able to diſcover by themſelves, all things which can be found out in nature. And when by the right uſe of theſe Treatiſes, and the prudent manuduction of a good Maſter, the Scholler is brought thus far; Then another Treatiſe is to be ſuperadded to ſhut up all; for the perpetuall encreaſe and advancement of Sciences, which ſhould containe a full direction concerning the wayes of ordering higher Schools, Colledges, and Univerſities, and of regulating the exerciſes, which ought to be ſet a foot therein; That men who have attained unto the former degree of perfection, may improve their talents with advantage one towards another, and towards the publicke, without vain-glory, and ſtrife, and ſuperfluous repetitions of matters already diſcovered; where the manner of writing books and Treatiſes, either for the ripping up of the hidden ſecrets of nature, or for the examining and rectifying or compleating of the writings of other men is alſo to be explained, when firſt the faults and defects of Colledges, and Univerſities are layd open, and the abuſes of writing books is made known, with the wayes of taking a ſpeedy courſe of reformation in the one and the other.

Thus having given you an Idaea of the wayes and means how to advance humane learning; I will come to the other object which concerneth divine knowledge to be had from the holy Scripture, by way of interpretation of the Text. Here alſo ſome matters are fully to be handled for inſtruction, and direction of thoſe that would come to divine knowledge, and ſome exerciſes of the ſpirit are to be intended by the proficients. The matters to be handled are theſe.

1 A Treatie or diſcourſe ſhould be put forth, to ſhew the neceſſitie of reading and meditating Scripture, more then men are accuſtomed to do, and what uſe is to be made of the knowledge of the words of the Text, both for humane and divine learning in all kindes; as well naturall, tending to diſcover the properties and true uſe of things created, as civill and politick, tending to ſhew the prudencie of mens carriage one towards another, in all ſtates, namely Domeſticall, Republick, Monarchicall, and Military; ſo that it ſhould be made good that no man can be truly wiſe, either to ſalvation in ſpirituall things, or to the right uſe of reaſon in outward things; whether it be to make uſe of creatures, or to converſe with men towards happineſſe, without the knowledge of the holy Scriptures, which are given to be a generall rule both of all wiſedome and reformation.

2 This being made good, that the Scripturall knowledge is thus neceſſary and uſefull; a ſecond Treaties muſt be ſet forth, wherein the way and manner of making uſe of Scriptures to attain all theſe ends, is to be ſhewn partly by private meditation of one by himſelfe alone, partly by exerciſes of more then one together, either in a private, or in a more publicke way; where a full Idaea of the heads of means, and of the degrees of progreſſe in meditation and exerciſes towards the infallible attainment of ſcripturall underſtanding is to be laid open.

3 Theſe two generalls being made known, the particulars are to be inſiſted upon; where beginning from the childiſh part of ſcripturall inſtitution, and proceeding to the higheſt degree of ſpirituall contemplation, certaine periods of doctrine for ſcripturall knowledge, are to be diſtinctly delivered. The firſt period is that which belongeth to children. The ſecond to young men. The third to ſuch as are great proficients, and may be called Fathers. And the fourth and laſt to Doctors and teachers of others. The children when they are in the courſe of humane learning, and buſied to underſtand their mother tongue, and to read the hiſtoricall doctrine of the Bible, may be initiated to reade the Text it felfe, as ſoone as they have paſt through the hiſtoricall abridgement, which I have mentioned heretofore. And when they come to make uſe of their ſecond and third helpe of ſacred ſcripturall knowledge heretofore mentioned, then they muſt be (after they have run them over, and in ſome ſort comprehended thoſe Treatiſes) brought to the morall and doctrinall parts of the Scripture it ſelfe, to learne to obſerve in the Text, that which in their books they have learned. A direction therefore is to be ſet downe in a briefe Treatiſe, how children ſhould be made to ſee and obſerve in the Scripture it ſelfe, that which formerly was gathered out unto them, and delivered in a particular Treatiſe, and this ſhould be done Catechetically; ſo that as in the courſe of humane learning, there were three degrees of knowledge in ſeverall Treatiſes to be imparted unto them: So alſo in the courſe of divine learning, there muſt be three degrees of Catecheticall exerciſes, deſcribed in a Treatiſe; to ſhew how that in reading the hiſtory it ſelf, they ought to be examined, and brought to anſwer concerning the paſſages mentioned therein; and in reading the dogmaticall part, they are to be queſtioned to make them anſwer from the Text it ſelf, unto things therein morrally and doctrinally obſerveable by their capacity; ſo that the Text it ſelfe muſt be made their Catechiſme from whence they ſhould learne all doctrine of Religion. Young men or children of riper age, when they are learning the languages which are to be inſtruments of learning; they muſt be all at once initiated into the hiſtoricall Science of things that are in the world, and into ſome principles of Arts and Sciences, which afterward are more fully to be delivered. And when they are at this taske in humane matters, then in divine matters (which at their own times muſt alwaies go along.) A further period of ſcripturall knowledge is to be ſuggeſted unto them, which is a kinde of Analyticall way, of conſidering the principall ſentences of the Text, and in learning to diſtinguiſh the periods thereof one from another, and in a ſingle ſentence to know what the ſubjectum and praedicatum thereof is, and what the connexive and rationative particles of a diſcourſe meane, and to what uſe they ſerve. In which period, there be again ſeverall degrees of matters to be taught; whereof a particular Treatiſe muſt be compoſed, for the direction of thoſe that are to teach youths this part of divine knowledge.

When young men are become proficients, and have gotten ſtrength of judgement, then they muſt be brought further, to the full doctrine of Analyticall meditation, wherein are three degrees. Firſt, there is the literall Analyſis. Secondly, the materiall. Thirdly, the ſpirituall Analyſis. The literall Analyſis, is the diviſion of all the ſentences of the Text, according to the true relation wherin they ſtand in the bare letter, which is to be conſidered in all the properties thereof; whereof a particular Treatiſe is to be made, becauſe this is the ground of all true interpretation; and if an error fall out in this part of the interpretation, it may marre all the reſt which followeth. The materiall Analyſis, is the diviſion of the things which are mentioned in the ſentences and words of the Text. Here the way to finde out the true matter and the ſcope of a whole diſcourſe, and to obſerve the parts thereof (as they ſtand ſubordinat to the ſcope, in the matter to make up the whole, and the coherence of theſe parts one to another) with the grounds of their materiall relation, and other things belonging thereunto; for to take notice of the ſubſtance of things delivered, and of their order, will require another Treatiſe to direct thoſe that are proficients in the former degree of Analytical knowledge, to advance unto deeper thoughts.

The ſpirituall Analyſis, is the diviſion of the Myſtery according to the parts of the matters. For in every materiall ſubſtantiall truth of Gods Word, there is ſome part of the Myſtery of Spirituall Wiſedome, and how to diſcern this according to the rule of the Analogie of faith. And how to make uſe of this rule, to dive into the depth and riches of Gods wiſedome; and to know thereby what his working is towards our inward and Spirituall man; and how the materiall truth is to be applyed and exalted with a reflection of the Spirit upon Chriſt unto a more heavenly uſe, then the bare rationall conſideration thereof doth afford unto a naturall man; I ſay, how to do all this for our owne inſtruction, and the inlargement of the ſoule in communion with God? is the third degree of Analyticall doctrine and meditation, whereof a particular Treatiſe ſhould bee elaborated for thoſe that are to be counted Experienced, and in ſome reſpect Fathers in Chriſtianity. For none ſhould be initiated into this Doctrine, but ſuch as have experience of Gods dealing with themſelves and others, and are conſequently able from their owne obſervations of Gods working, to bear witneſſe to the truth, which the Scripture doth mention in a Myſtery; and which cannot be underſtood by any, but by ſuch as can diſcerne the worke of the Spirit in themſelves, and perceive the degrees of the worke thereof in others, and conſequently can judge betwixt the true and falſe motions of the Spirit, and begun clearly to learne and underſtand the intention of God, in particular proceedings, as they are ſubordinate unto the main intention of God towards Mankinde in the worke of ſalvation through Chriſt, as he is the Head of his Church. Such I ſay, as in the ſtudy of Chriſtianity are come this farre, may be called Fathers, and none but they are capable of this third degree of Analyticall Doctrine. And therefore this Treatiſe is not to be made common, but only ſhould be imparted unto them alone; and that alſo by ſome degrees according to the meaſure of their capacity in this, becauſe here doth lie the danger of Spirituall pride and ſelfe-conceitedneſſe, which draweth moſt men of knowledge headlong into errors and extravagancies, whereby they confound themſelves and others; and draw many ſometimes into endleſſe perdition, when they are ſtubbornly bent to flatter themſelves in the deceitfull apprehenſion of Spirituall Myſteries.

Thus far all common Chriſtians ſhould be led and taught to attaine unto divine wiſedome, by way of Scripturall Meditation. And beſides theſe directions to be given by way of Treaties; certaine Exerciſes of the minde, as well in private ſolitarily, as in company with others, and publickly ſhould be made uſe of, and might be deſcribed if there were any appearance of hope; that in theſe troubleſome and unſetled times, a foundation could be laid for the practiſe and training up of Chriſtian ſoules in ſuch away of Learning. For if a Lecture were founded in ſome convenient place, wherein the Doctrinall part of this Science might be delivered in publicke Lectures, and further beaten out in private conferences; then alſo ſuch as would addict themſelves unto this kinde of ſtudy, and give up their Children to be inſtructed by thoſe degrees of Humane and Divine Learning might be not only taught, but actually exerciſed & inured by ſome practicall wayes, into the Method of knowledge; for without ſome exerciſe fitted to the capacity of him that is taught, wherein he may be brought to apply the rule which he hath beene taught to the uſe wherefore it is given, all inſtruction in Divine matters, is either unuſefull or hurtfull. For unleſſe divine inſtruction end in the fruit of the Spirit, which is righteouſneſſe & holineſſe (which without ſome reall exerciſe cannot be received or entertained, when God hath given them in any meaſure) all inſtructions and theoreticall directions, are but to none effect, and rather hurtfull then profitable, becauſe they tend to a greater judgement over him that knoweth the way of truth and doth not follow it. Therefore it is expedient to make many diſcourſes and treatiſes of thoſe things, and to publiſh the doctrine thereof at adventures, before tryall be made of the practiſe and before it may be knowne that thoſe to whom the Doctrine is to be imparted are not doggs and ſwine, that is to ſay, carnall, beaſtly minded men, that will teare the truth by ſelfe conceited contradictions into peeces, or if they are led not to contradict ſo much as to aſſent that then they will not drowne it in the mire of ſenſuall luſt and ſwiniſh worldly mindedneſſe. Therefore theſe pearles muſt not be caſt before the world, but ought to be diſpenſed unto the children of the Kingdome and that with a great deale of diſcretion and ſpirituall prudency, becauſe we have experience, that even the true children of God are not capeable of al things, but that if matters be not ſuggeſted to them by degrees, they either get a ſpirituall ſurfet thereof, ſo that their ſtomack is ſpoyled and unable to digeſt neceſſary foode when it is propoſed to them, or elſe become drunken with them, and ſo in the heate of their braine they are as it were fooliſh and mad in uſing them without ſobriety and diſorderly, neither to their owne nor other mens edification. As for the Doctrine and exerciſes belonging to teachers, to bring them to a demonſtrative way of interpreting of Scriptures, they are of two ſorts. The firſt is for the inlarging of knowledge & for the diſcovery of the Myſtery of Gods Kingdome in a Doctrinall or Hortatorie or conſolatorie way to infuſe knowledge into others. The ſecond is for deciding of doubts, either ariſing from the words or from the matter of the Text. Of each of theſe waies as they are to be fitted to higher or meaner capacities, ſome Treatiſes ſhould bee compiled to ſhew Miniſters both how to divide the words aright unto their hearers, according to the difference of their Auditories diſpoſition, & how to deale one with another in matters of doubts and diſputes to come to a full and ſatisfactorie deciſion of their controverſies. Theſe two Treaties are of great concernement and not to be put forth till mens eares be opened by affliction, & the pride of learning be put down in the conceit of the worldly wiſe, and of the diſputers of this age, which God will bring to paſſe, partly by outward afflictions, partly by the great variety or opinions, and the 〈…〉 of received principles which will be ſhaken on all ſides. The men that are ingenuous and call upon God for light and direction will finde deeper▪ principles of truth to reſt their ſoules upon then hitherto they have received: And by theſe God will aboliſh the wiſedome of the wiſe and the learning and the diſputer of this age, and bring thoſe that ſeeke wiſedome in the ſimplicity of the word, to underſtand the depths of Gods counſell which are hid from the great Rabbies of the world, and men rather addicted to bookiſh learning (to tell us what this or that Author ſaith) then to ſearch after the wiſedome & demonſtration of the ſpirit of & power, by which the Apoſtles in preaching the Goſpel were able to bring the ſpirits of all men captive unto the obedience of Chriſt. And becauſe we neither know the Rules of true ſpirituall meditation, to dive into the things belonging unto the Miniſterially Doctorall and Paſtorall charge: neither doe wee ſincerely ſeeke after the rules by which our minds ſhould bee led unto knowledge, nor doe wee exerciſe our ſelves one with another through the communion of Saints without partiality & unblameably in the waies which we know, but we rather adhere to humane doctrines and opinionating diſputes found in Authors whom we through curioſity ſeeke after and take up Rules at adventure, or by partiall ſquares, and never impart unto others in ſpirituall ſimplicity the truth that God maketh manifeſt unto us: but hugge our ſelves in a ſelfe conceited flattery with it, through the vaine immagination of a more ſecret knowledge, wherein we ſhould be thought to excell others. Therefore we that are Miniſters are become unprofitable, and to us God hath made his word, as a booke that is ſealed ſo that no man can reade in it, nor knoweth what to make of the ſence thereof, which to a ſimple godly capacity is moſt cleare and evident, and may be clearely explained alſo by ſuch as will not ſuffer their mindes to runne after their owne conceits.

Thus I have endevoured to let you ſee ſome more light concerning the two objects which you chiefely pitch upon: whereof the one is Mr. Comenius proper taske, and the other is mine, although wee are bound not to doe in publique or to bring to perfection, either of theſe Methods without one anothers advice and conſent. Becauſe in very deede his taske is no leſſe in my aime, then in his owne and mine is reciprocally in his ayme a thing whereunto he doth ſubordinate his endeavours: ſo that the meanes of perfecting both were to have us both ſet apart for our taskes and ſetled together, in a courſe of elaborating the ſame by mutuall communication one with another, and with others that are fit to partake of theſe thoughts, and by teaching and exerciſing both our ſelves and others in theſe Methods, till God ſhew us the full period of time, when they ſhould be brought forth to the world.

I will not mention, as I did intend at firſt any thing concerning the other two taskes viz. the matter of correſpondency for Union with Forraigne Churches, and the matter of Practicall Divinity, nor will I diſcribe heere the manner of our ſetlement, which may bee wiſhed rather then hoped, for the elaborating of theſe taskes to ſome good purpoſe. Theſe things I thinke needeleſſe to lay open at this time, yet if it ſhould be found requiſite to ſhew the feaſeableneſſe of what we ayme at, and I have here in ſome kinde ſpecified, let mee know thereof by your next, and God willing you ſhall receive ſatisfaction. The grace of God bee with you and direct you in all things unto the manifeſtation of his glory, through Jeſus Chriſt in whom I remaine,

London this ſixt of Ian. 1642. Your worſhip his moſt faithfull and willing ſervant, IOHN DVRYE.

Sir C.

BY your laſt of the ninth of this Moneth I am glad to underſtand that the motions which have beene made unto you, have given ſome content. The chiefe thing which I aymed at, was to give you ſome reall ſatisfaction to ſo equitable a demand, & ſo anſwerable to the ay me of my ſtudies. I muſt confeſſe that the univerſality of that good which is to bee ſought for, in the Kingdome of God, whereof I labour to approve my ſelfe a true member; is ſo diſproportionate to the capacity & affections of moſt men, that I have hitherto dealt withall (who are ordinarily bent to a particular of their owne, more then to a reall publike good) that I could never yet meete with any affectionate Patron, who was willing and ready to undertake the advancement of ſuch matters for themſelves, and to the ends for which God doth put them in our hearts, who in the midſt of ſtraights and infirmities cannot leave the proſecuting thereof, although for love to ſuch objects through neglect of our ſelves we are put to a non-ſubſiſtance, I meane Maſter Comenius▪ Mr. Har • lib, and my ſelfe: For though our taskes be different, yet we are all three in a knot ſharers of one anothers labours, and can hardly bee without one anothers helpe and aſſiſtance. But it is no new thing to ſuch as ſerve God without reſpect to private ends, to ſpend and be ſpent and receive no incouragement from the world. Therefore alſo we can have patience, and waite upon Gods providence till hee ſhew what uſe he will make of our talents, which we have dedicated unto his ſervice, to be i mployed and ſet a worke in any place where wee ſhall perceive the overture to be made by him, onely our end muſt alwaies be anſwerable unto the guift beſtowed upon us, viz. publique and univerſall, becauſe we know that Gods intention is, that his goodneſſe and glory ſhould not be concealed nor ingroſſed by any, but made common to all that can partake thereof, who are not doggs and ſwine, whoſe cuſtome is to teare and trample good things under their feete. Now the overture which you have made, if it be from him, I make no doubt but hee will make it apparent to us, & then you may be ſure, that on our part nothing ſhall be wanting wherewith God hath inabled us, to further the publique good. For as we profeſſe not to ſeeke our ſelves in any thing, & diſwade others from ſuch an ayme, ſo we ſhal be found no waies difficill to comply to others in any reaſonable motions which ſhall not prejudg the liberty of publique communication of the beſt things, which in the kingdome of God muſt alwaies bee inviolably obſerved. But how theſe things wherein we think we could bee ſerviceable unto the publique might be made uſe of, is not yet apparent unto you partly becauſe you have not as it ſeemes to me fully conceived the meanes of propagating the good which we aime at, partly becauſe you are not aſſined of the inclination of thoſe that would contribute their aſſiſtance unto the furthering of the ſame. I then muſt tell you that which you ſeeme not rightly to apprehend, concerning the Meanes, which is, that beſides the elaborating of certeine Teatiſes (which indeed is but a tranſent action, & if that were all to be done, then a tranſient contribution for the elaborating of theſe Treatiſes might ſuffice the exercitation of the minds of thoſe that are to make uſe of the treaties, & the breeding of Schollers in our way of knowiedge is no leſſe, if not more effectuall for the ſcope intended, then the elaborating and penning of the Treaties. The Treaties containe but the material part of the worke, but the excerciſes of the minds of Schollers and the framing of Schooles in humane learning, & the actuall introduction & manuduction of the Spirits of Chriſtians, to ſcripturall wiſedom & meditation is the forme & principall part of the buſineſſe to be intended. Bookes though never ſo well penned are but dead inſtruments by themſelves (witneſſe the holy Scriptures, whichfew make good uſe of now adaies) but if thoſe inſtruments be in the hand of an underſtanding workeman, and applye to a fit ſubject, then ſome good effect may be wrought by them. Therefore if a ſetled foundation would be had for the one and the other worke, both to elaborate the Treaties, and to apply them to uſe, by training up Schollers by them, then the meanes would be fully anſwerable to the attainement of the ends, which you allow and we have propoſed. From whence you may gather an anſwer to that which you propoſe concerning the uſe of the meanes by publique authority, upon all foundations already made. Firſt, the foundations already made, have their owne orders and conſtitutions, which are not well alterable. Secondly, men that are habituated to a cuſtome of their owne, and thinke themſelves to be Doctors and Maſters of Sciences, are not eaſily brought by the ſight of any booke, though never ſo well penned, to alter their courſe of teaching. And laſtly, Chriſts rule is alſo obſervable, that new wine ſhould be put into new bottels. And therefore if a new foundation could bee had, it would bee a great deale more anſwerable to the ſcope and when the frame of that foundation ſhould appeare, and the uſefulneſſe of that way of educating Schollers, and training up of Chriſtians unto heavenly wiſedome ſhould be approved; then other foundations might be induced to follow, and King and State moved to introduce the ſame in other places. Or if upon this motion which you have received the Parliament at this time ſhould be moved to apply a foundation which hath no cure, and when it falles voide unto themaintenance of theſe endeavours: This would bee all one as if a new foundation were raiſed, and perhaps this might bee done with no great difficulty at this ſeaſon, if thoſe that have power with Parliament men would ſhew their zeale for the publique good in this kinde, to further the maintenance of ſuch undertakings by allowances from foundations formerly made for the publique good, and now perverted to private ends.

From all which you may ſee that an anſwer to your doubt concerning actions tranſient, and of their owne nature not reiterable ſhould be this, that indeede there is ſomething in this worke tranſient which needeth not to be reiterated, but that is not the principall by which the ſcope is attained. But ſome other thing alſo there is which is not tranſient, and muſt be reiterated continually, which is the chiefe part of the worke, and therefore requireth ſome congant foundation, that the Agents of the worke may ſet themſelves apart to attend it without diſtraction, unto which now for want of ſetlement they are continually ſubject, which is a hindrance to both parts of the worke at once. As for him that is to part with the money, I conceive that he ſhould judge with himſelfe, what he is able to doe, and whether he thinketh a preſent helpe or a foundation of perpetuity to bee things of an equall indifferency. As for me I thinke them not of an equall in differency, for the reaſons now alleadged; yet if he that will part with the money, ſhould be more willing to give a preſent helpe, or more able to doe it then to ſettle a perpetuall foundation: And if that helpe would reach ſo farre as to maintaine the Agents till they can elaborate the Treaties and make all things fully ready for to be applyed to uſe, I conceive that this might bee well done, and I will propoſe the matter to Maſter Comenius and Maſter Hartlib, to whom I have not as yet ſpoken of this particular: For wee are bound to doe things with mutuall advice. As for that which in the latter end of the letter you ſay of foundations, that in them there is a temptation of the Authors living in them, I doe not well know what you meane thereby, nor doe I conceive any inconvenience in the living of any man with us, if wee bee but ſet a-part and upheld to intend our buſineſſe cherefully without diſtraction. Thus you ſee what I thought good to impart further towards your information in this buſineſſe. I beſeech the Lord to direct both you and us in all our deliberations and intentions, to advance the ſervice which we owe unto him and his Church in Jeſus Chriſt, for whoſe ſake I am

Sir, Your aſſured friend and faithfull ſervant, JOHN DURY. London, this 13. Jan. 1641.

The Coppy of a Letter to S. H. Loving friend,

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

Your affectionate friend, I. DURYE.

THe Appendix to the Galathians, as the occaſion of Reſolving this Epiſtle thus at the firſt was my ſincere purpoſe and indeavour to ſtir up my Auditory to the Reading and Meditation of the Scriptures, ſo now my ſincere affection & wiſh is to beſeech the Lord that this may be an occaſion to others who intend to edifie their hearers to take the like courſe in hand: For I have found and doe finde daily by experience that there is no truly and abſolutely grounded knowledge of the Myſteries of Salvation but in the Scriptures, and that to apprehend it in them, there is no other meanes but Prayer and conſtant Meditation, and that to meditate rightly, there is no ſure way, but firſt to lay aſide all prejudicate opinions in giving over ones ſelfe to bee captived by the evident ſence of plaine places. Secondly, to lay hold of a quiet minde in ſuſpending and captivating ones ſelfe from raſh reſolutions till it pleaſe the Lord to reveale the ſence in doubtfull and obſcure places: And thirdly never to ſettle fully and infallibly the mind to reſt in any thing till it be evident that all the parts of the diſcourſe in the ſcopes and matters of every one of them, anſwer directly in all reſpects to eſtabliſh that truth which is apprehended to be abſolutely infallible, when it is found that a place is ſo confirmed by the joynt coherence and reference of all places of the ſame treatie unto it, with a mutuall harmony and agreement of altogether to the analogie of faith; Then a man may infallibly conclude of the meaning of a place, (and as I ſuppoſe) not before then; Now to comprehend the joynt coherence and harmonically diſſonant references of all the parts and particles of a treaty, me thinkes it is very neceſſary to goe exceeding warily and orderly to worke, for we are eaſily deceived either by Philoſophicall or Rhetoricall conceits of humane wiſedome, or elſe by incident imaginations of our owne to which readily wee are bent to force all to agree, wracking it and wreſting it to our purpoſe, ſo that if wee once give way to our owne fancy, our preconceived opinion becomes as a torture whereupon wee binde the places of Scripture and racking them with violence we make them confeſſe and ſpeake what we will and not what they meane, therefore a ſafe and well grounded courſe muſt be taken firſt of all in ſanctifying and purifying the heart and intentions from all by reſpects before a man undertake this meditation, by prayer craving grace, and by grace aiming onely through the love and fear of God to attain to the true knowledge of the teſtimony of Jeſus Chriſt, that he may be ſerved and glorifyed according to a good conſcience in the obedience of faith. Secondly in proceeding in the work it ſelfe by degrees not caſting, firſt a Mould of thine owne, and then framing it afterwards with the tool as Aaron did his golden calfe, but framing firſt all the particulars ſeverally according to the Paterne which thou ſhalt ſee in the mount of the Analogie of faithfull and ſound doctrine, and then joynting and connecting all thoſe together every one in its owne place, and ſo rearing it up to be one body as Moſes did his tabernacle of the Lord, and to frame theſe particulars conveniently (if I were to give this my advice how it muſt be done til the Lord enable me more fully for preſent I only can ſay thus much, me thinks our beſt courſe is to follow the type, as I take it of knowledge, ſet forth in Ezekiel 47. where it is ſaid, that waters did flow from the houſe of God by degrees of depth, which I think may be Allegorized thus▪ There be foure degrees of Ezekiels paſſage through the waters, the firſt is up to the Ancles, the ſecond is up to the knees, the third is up to the loynes, and the fourth is up to the head and eares, and above ſo, that there was no way to paſſe over but by ſwimming, let us alſo wade in the waters of life contained in the Scriptures by the ſame degrees, and I doubt not but we ſhall go ſafely without danger: Firſt, let us go with our underſtandings but up to the ancles, where the waters are ſhallow, that is let us comprehend the true and plain literall ſence and phraſe-ology of the text firſt, then afterwards let us wade in to the knees, that is, let us intend to conceive the ſeverall and evidently diſtinct ſentences, and clear points of inſtruction, or exhortation or correction, or reproofe, &c. openly offering themſelves unto us, taking them as wee finde them, plainely diſtinguiſhed by themſelves. Thirdly, let us go from theſe materiall points and ſentences after that they are all conceived to things more materiall which binde up all the diſtinct parts in one body, and knit them together as it were in the place of conjunction, where ſuperiour and inferiour parts meet together, as in the loynes of a man, and that is done, when we conceive aright of all the rationall connections of theſe ſeverall ſentences in joyning as the words themſelves do require one ſentence to another to make up of two one conception, and ſo going on to all the joynts and knots of the ſeverall matters, we muſt joyn one to one, and two to two by degrees, till we conceive fully of the whole lump of the matter handled throughout the whole treatie, and of the contrall ſcope and maine intention to which all doth at leaſt in a generall manner aime, When now this is done, it is permitted to a man to go ſo farre, as to ſtretch forth his armes and to ſwimme, then you may come to the waters, which cannot be paſſed over, becauſe they ſhall in your mind riſe to be a river, and that is, when you ſhall in the feare of God ſeek to comprehend the whole drift of the ſpirit of knowledge, in the whole treaty, and in all the parts of it as they are both ſeparately and conjoyntly diſpoſed in a mutuall courſe of ſubordination or coordination, when you ſhall comprehend in the onely matter and ſcope both the maine, the direct, and the collaterall reſpects, aſwell of ſentences and words for the matter, as of faſhions of propoſing them and confirming them, and concluding them for the manner, when finally, you ſhall be able, by the perpetuall collation of all things propoſed to ſee a ſtreame and river of wiſedome flowing continually in ſuch a breadth and depth, that none can paſſe over it, from one beginning to one end by continuall conſequences of infinite drops and reſpects of knowledge which all make up but one body of waters, and thus you muſt go (in every paſſage, whoſoever thou art) not of thine owne motion ſo much, as by the leading of the man that hath the line in his hand (of whom look Iſa. 28. 16. 17. and elſwhere) and thus thou muſt go betwixt every paſſage, leaving a convenient diſtance and not haſtily nor raſhly, and thus thou muſt go▪ not comming to the fourth degree till thou be brought through the three firſt degrees, for Ezekiel was brought through them firſt, and then he tels us by experience what depth they were of, but when he comes to the laſt, he confeſſeth that neither he himſelfe, nor any man elſe could paſſe over the waters, teaching us by that experience the rule which Saint Peter ſets downe clearly, 2. Pet. 1. 20. No propheſie of the Scripture is of any private interpretation, 〈 in non-Latin alphabet 〉 , of proper reſolution, ſo then thou muſt never be ſo confident and full in thine owne ſence but thou muſt alwayes in the fear of God be ready to heare others alſo, for perhaps thy neighbour hath ſwimmed as far as thou, Now the Lord of his mercy ſend unto us the Spirit of direction and knowledge, of meckneſſe and love to bear one with another, and to learne willingly of him one by another, that ſo we may become trees of life, planted by the rivers of theſe waters, to bring forth our fruits in due ſeaſon, Amen. And as for me, beloved, as I have wiſhed at the beginning ſo do I now wiſh and pray againe, that it would pleaſe the Lord to move the hearts of teachers to propoſe unto their flocks the body of the Scripture it ſelfe, as it were in a lumpe, furniſhing unto them ſufficient directions and ability to ſtudy and meditate in it diligently for themſelves, and to propoſe to others their hearers in lively practice and clear inſtitutions, both evident examples, and manifeſt rules how to exerciſe their hearts underſtandingly in it, to the growth of knowledge and the unity of faith, which now a dayes is ſo greatly requiſite, for all men are now for the moſt part drunken with their owne opinions, reeling to and fro in uncertainties, and the more ignorant ſort, which is oft times ſuch as think themſelves the wiſeſt, are ſo incapeable of true heavenly wiſedome that all things delivered unto them out of the Scriptures, muſt be delivered as unto little babes, line upon line, precept upon precept, here a little and there a little, and ſo we alwaies ſtay in the very elements of knowledge, and never go forward to perfection, becauſe we cannot bear one with another, and hear one another with patience, becauſe we pray not one for another, that things unknown may be revealed, but we blame one another, and ſuſpect one another, and envie one another to our mutuall deſtruction, now the Lord of his mercy mend theſe things both in the teachers and in the hearers, that by the faithfull prayers and endeavours of Gods people, once at laſt the divine order of the holy wiſedome of God revealed in the Scriptures, may be made manifeſt: for me thinkes, that Babilon which is the confuſion of the whole world in all things, but chiefly in the originall language of Canaan, which is the true ſence of the Scriptures, will never be overthrown till this generall order of the text in the uniforme ſence of all the diſtinct parts of it be raiſed up by God, and brought forth as a true Zorubbabell to confound this confuſion of uncertaine ſences, and when this ſhall be effectuated by the Lord of Hoſts, who is wonderfull in counſels▪ and excellent in working, then I am ſure that the queſtion ſhall be determined who ought to be judge of controverſies, the Pope or the Scriptures, then Atheiſts mouthes who acknowledge not the divinitie of it ſhall be ſtopped, and all thoſe that ſeek the Lord, ſhall find him, and be fedd with underſtanding, for there is ſuch an incomprehenſible extent of knowledge in a little parcell or book of the Scriptures, and ſo uniforme a ſence and light through the manifold parts of it, that I cannot compare the parts of it more fitly then unto the body of the Sunne in our worldly firmament, which though in appearance it ſeemes but a hand breadth, yet it fils the whole world with the glory of one light by the meanes of infinite beames, making up but one ſtream of reſplendencie on every ſide alike defuſed, ſo is it with one epiſtle even with every one of the epiſtles, they are but as a hand breadth in ſubſtance, but in light of knowledge, through the infinite reſpects and references of divers parts as of great beames, they are able to fill the whole church, and the heart of every living ſoule with the reſplendencie of the glory of God in the face of Jeſus Chriſt, and as Ideots that wote not what optike or opticall demonſtrations mean, cannot beleeve or perceive although it be told them, that there is an orderly diſpoſitions of the beames of the Sunne amongſt themſelves, and a ſubordinate proceeding of their parts from the body of the Sunne, and that there is an unſpeakably and incomprehenſibly exact order in the diſpoſition of all the parts of light, ſo the ſpirituall Ideots that have no optike Organs, it is no marvaile that they never beleeve nor ſee any order to be in the body of the Scriptures, but ſo many of you as can make evident demonſtrations, or experimentall tryals, in gathering the beames of the light together in your looking glaſſes, to doe by the meanes of refraction, or reflection, ſome wonderfull effect, either of repreſentation or of burning in the hearts, and before the eyes of godly ſoules, you (I ſay) may know and can ſee, that in this light is not onely an excellent order and diſpoſition of all the parts of it, but alſo the very cauſe of all order that is or ever ſhalbe in this world for even as darknes is the mother of all confuſion & diſorder, becauſe it bears under its wings as it were the ſhadow of deſtruction, and the nature of a Chaos, and as light is the mother of comlineſſe and order, ſetting forth and making manifeſt by the onely preſence of it ſelfe, the whole decency, diſtinction, varietie, unitie, and ſymmetricall diſpoſition, of every thing in heaven and earth, and of the whole world, ſo alſo ignorance hath been hitherto the mother of Babel, and knowledge ſhall beget Zorubbabell, now no knowledge is certaine but that which is in the word of God, even as no light is pure light but that which comes from heaven by the ſame, therefore that light can onely and ſhall bring all order and righteous diſpoſition of all things in the church and world, for in it onely is the true weight, meaſure, proportion, and ſituation of every thing, and by it onely the diſpoſition of the Creatour who hath framed every thing moſt orderly and decently can be made manifeſt unto mankind, and can any now be ſo ſenceleſle as to think, that that word and light, which is and muſt be the onely cauſe of order in every thing ſhould want order and be confuſed in it ſelf? can any be ſo confuſed in judgement, and drowned in fooliſh and diſorderly imaginations, as to think that Gods ſpirit (who by wiſedome hath in the firſt creation of this temporary world ordered all things in ſo admirable a manner, that whoſoever beholds it cannot but acknowledge the infinite providence of the workman of ſo ſtrange a frame) ſhould not in the ſecond creation of an eternall world (which is his church) order and expreſſe in the Scriptures, the very decrees and precepts of wiſedome it ſelfe orderly? If the kingdome of nature which ſhall periſh is eſtabliſhed by ſo wonderfull an effect of wiſedome, and ſtands only by it (for heaven and earth are naturally ſubſiſtant by no other thing but by the pillars and foundation of order) ſhall the kingdome of grace, and of the word of God which laſteth eternally be leſſe wonderfull in the ſame effect of that ſame wiſedome? No ſurely for if order be one of the moſt certaine and chiefe effects and conſequents of wiſedome, then whereſoever wiſdome is expreſſed, there order muſt be alſo, and where wiſdome is moſt eminently and highly expreſſed, there alſo order muſt be found in the moſt eminent and high degree of prudencie, righteouſneſſe, decencie, and comlineſſe, and for this cauſe I hold for certaine, that in the text of the Scripture a divine order and diſpoſition not only of matter but alſo of words and manner of expreſſing that matter is to be found, which being perceived and found, will bring a new light to all mens eyes, and will diſcover hidden things more evidently hereafter, then ever knowne things have been knowne heretofore, which I beſeech the Lord in his mercie to performe, and to make manifeſt by his ſpirit of propheſte in the teſtimony of Ieſus Chriſt, that in the revelation of his deare ſonne, all thoſe that love him may be filled with joy, and that the glory of his wiſdome and goodneſſe may be knowne in the truth of his word to the praiſe of his holy and glorious ame both now and evermore, Amen, Even ſo come Lord Ieſus, and let him that hear it ſay come. Rev. 22. and 20. and 17.