THE
HEAVENLY
ACADEMIE
.
Iam
hic
videte
magnum
Sacramentum
,
fratres
.
Magisteria
forinsecus
,
Adjutoria
quaedam
sunt
,
&
Admonitiones
;
Cathedram
in
Coelo
habet
,
qui
corda
docet
.
Aug.
Tract.
3.
in
1.
Joan.
LONDON
,
Printed
by
Robert
Young
for
Iohn
Bartlet
,
and
are
to
be
sold
at
his
shop
in
Pauls
Church-yard
neere
St.
Austins
gate
.
1638.
TO
THE
RIGHT
HONOURABLE
,
JOHN
Lord
ROBERTS
,
Baron
of
Truco
,
&c.
My
Lord
▪
TO
whom
first
as
a
Judge
,
&
next
as
a
Patron
,
should
a
worke
present
it selfe
,
that
concernes
both
Universities
,
but
to
a
person
that
hath
knowledge
of
both
?
For
the
lower
,
I
thinke
there
are
scarcely
any
,
that
have
more
profited
in
it
,
in
no
more
time
;
a
diligent
and
apprehensive
Learner
,
having
met
with
an
able
&
communicative
Teacher
.
And
for
the
higher
,
I
thinke
you
know
it
well
,
because
you
love
it
well
.
Not
to
goe
farre
for
a
proofe
,
the
expressions
of
love
,
which
you
have
beene
pleased
to
shew
me
,
did
arise
(
as
I
beleeve
)
especially
from
this
root
;
because
you
thought
me
to
be
of
that
Universitie
.
Now
that
for
which
another
is
loved
,
must
needs
be
loved
it selfe
,
and
what
is
loved
is
knowne
;
for
what
we
know
not
,
we
love
not
.
And
in
this
love
and
knowledge
,
I
desire
that
your
Lordship
may
still
increase
,
untill
you
come
to
the
fountaine
of
knowledge
,
and
the
finall
,
full
,
and
transcendent
object
of
all
created
love
.
Towards
this
increase
,
if
the
following
work
may
give
some
advancement
,
it
shall
adde
much
to
the
joy
of
him
,
who
is
to
Your
Lordships
(
especially
spirituall
)
service
justly
devoted
,
F.
Rous.
The
Preface
.
IT
is
the
just
saying
of
an
Ancient
,
Prodere
grata
commemoratione
decet
scientiae
patrem
;
It
is
comely
to
acknowledge
with
thankfulnesse
,
the
Father
of
our
knowledge
.
If
this
be
justly
due
from
man
unto
man
,
how
much
more
due
is
it
from
man
unto
God
?
For
though
man
be
called
the
father
of
those
that
are
taught
by
him
,
Accordingly
,
having
received
a
measure
of
grace
from
this
heavenly
Teacher
,
by
which
I
am
what
I
am
,
I
could
not
but
acknowledge
it
,
and
by
this
acknowledgement
returne
him
glorie
for
grace
.
And
because
I
desire
also
that
others
may
have
the
like
grace
,
that
God
also
from
others
may
have
the
like
glorie
,
I
testifie
to
others
that
which
I
have
felt
and
seene
.
I
have
evidently
seene
and
felt
,
that
men
are
taught
of
God
;
and
so
there
is
a
third
school
for
the
Students
of
Divinitie
.
And
as
they
passe
from
the
Countrey-schoole
to
the
Universitie
,
so
should
they
yet
mount
higher
to
a
third
,
even
a
Celestiall
Academie
.
And
certainly
,
as
the
second
excels
the
first
,
so
&
much
more
doth
the
third
excell
the
second
.
Some
perchance
may
answer
with
the
Servant
,
Son
,
and
Heire
of
the
Great
Elijah
;
Hold
your
peace
,
I
know
it
already
.
Yet
those
that
know
it
,
will
not
envie
that
it
be
told
to
those
that
know
it
not
.
There
are
sons
of
the
Prophets
that
must
grow
up
like
young
plants
in
the
house
of
the
Lord
;
and
those
have
a
time
when
they
know
it
not
,
and
this
discourse
may
meet
with
that
time
.
Yea
there
may
be
some
Masters
in
Israel
,
into
whose
eares
perchance
it
hath
passed
,
but
not
entered
into
their
hearts
,
that
as
a
man
must
be
borne
,
so
hee
must
be
taught
from
above
.
And
if
this
naile
be
driven
beyond
hearing
,
into
knowledge
,
experience
,
and
taste
,
I
hope
no
man
will
be
sorrie
for
such
a
gaine
.
Besides
,
too
true
and
common
it
is
,
that
the
naturall
heart
of
man
willingly
lies
downe
and
takes
up
its
rest
in
the
abilities
of
Nature
;
and
fetcheth
oracles
from
thence
(
the
cause
of
so
many
errours
,
and
differences
the
consequences
of
errours
)
and
therefore
hath
it
need
of
such
goads
to
awake
it
,
and
to
make
it
open
the
eye
and
eare
to
this
heavenly
Teacher
.
It
is
most
true
,
that
those
who
have
not
beene
taught
in
this
higher
schoole
of
Grace
,
but
onely
in
the
lower
of
Nature
,
cannot
well
acknowledge
that
which
they
know
not
;
this
schoole
being
best
learned
,
known
,
and
acknowledged
,
by
those
whom
it
most
teacheth
.
And
those
who
have
beene
well
taught
there
,
doe
well
know
,
that
Christians
are
herein
better
than
their
neighbors
,
even
than
the
best
of
Pagans
,
because
they
are
taught
by
God
,
the
best
,
most
transcendent
,
and
infallible
Teacher
.
The
heavenly
Teacher
teacheth
them
both
what
and
how
to
beleeve
;
he
gives
them
his
heavenly
truths
contained
in
his
Word
;
and
gives
them
withall
an
heavenly
mind
to
discerne
,
beleeve
,
and
receive
them
.
And
thus
while
a
Christian
holds
his
religion
by
an
heavenly
hand
,
&
both
are
given
him
by
an
heavenly
Teacher
:
a
Christians
tenure
of
religion
is
far
more
noble
,
excellent
,
and
assured
than
that
of
the
Pagan
.
A
Christian
thus
taught
from
above
,
beleeves
and
worships
what
he
knowes
,
whereas
the
Pagan
worships
what
hee
knowes
not
;
even
that
which
be
hath
received
only
by
the
way
of
Nature
,
from
naturall
,
deceived
,
and
deceiving
men
:
But
the
Christian
hath
a
spirit
from
God
in
Christ
Iesus
(
for
if
any
man
have
not
the
spirit
of
Christ
,
he
is
not
Christs
)
and
this
Spirit
gives
him
a
spiritual
eye
,
which
an
Heathen
hath
not
;
and
yet
this
eye
alone
,
can
truly
and
kindly
discerne
and
see
spirituall
and
heavenly
truths
.
And
for
this
spirituall
eye
,
which
the
Christian
hath
from
the
Spirit
of
God
,
the
Heathens
and
Mahometans
may
say
among
themselves
of
a
Christian
,
as
once
an
Heathen
King
said
to
his
Heathen
Subjects
of
Joseph
:
Can
wee
find
such
a
man
as
this
?
a
man
in
whom
is
the
Spirit
of
God
.
And
that
such
Christians
may
abound
,
is
the
end
of
this
work
,
which
for
ought
I
know
,
hath
not
beene
over-wrought
,
nor
thereby
made
superfluous
and
unseasonable
for
the
present
age
.
The
Contents
of
the
Chapters
.
-
CHAP.
I.
THe
great
use
and
benefit
of
the
lower
Academies
.
-
CHAP.
II.
The
necessitie
,
and
eminence
of
the
Heavenly
Academie
.
And
first
,
in
point
of
knowledge
.
-
CHAP.
III.
A
second
benefit
of
the
Heavenly
Academie
:
The
attaining
of
heavenly
things
after
they
are
knowne
.
-
CHAP.
IV.
A
third
benefit
of
the
Heavenly
Academie
:
Knowing
by
tasting
.
-
CHAP.
V.
A
fourth
benefit
of
the
Heavenly
Academie
:
Teaching
to
teach
.
-
CHAP.
VI.
Wayes
and
meanes
of
admittance
into
the
Heavenly
Academie
,
and
taking
degrees
in
it
.
-
CHAP.
VII
.
A
second
step
:
Deniall
of
mans
wit
and
wisdome
.
-
CHAP.
VIII
.
A
third
step
:
Conformitie
to
God
.
-
CHAP.
IX
.
A
fourth
step
:
Conversing
with
God
,
and
diligent
comming
to
his
Schoole
.
-
CHAP.
X.
An
applicatorie
and
cautionarie
Conclusion
.
THE
HEAVENLY
ACADEMIE
.
CHAP.
I.
The
great
use
and
benefit
of
the
lower
Academies
.
OUR
Saviour
Christ
having
made
use
of
many
old
things
of
the
Creation
,
to
represent
and
insinuate
many
new
things
of
the
Regeneration
,
he
infers
a
position
from
his
practice
;
therefore
everie
Scribe
which
is
instructed
to
the
Kingdome
of
Heaven
,
Whosoever
then
would
expresse
the
best
character
of
an
heavenly
Scribe
,
from
whence
should
hee
rather
take
it
,
than
from
the
best
patterne
,
lively
set
forth
by
the
best
and
highest
Teacher
,
who
was
that
which
hee
described
,
and
described
that
which
hee
was
?
And
whereas
our
actions
must
be
guided
by
rules
,
he
doth
justly
draw
rules
from
his
owne
actions
.
Having
then
so
absolute
,
both
a
Patterne
and
a
Teacher
,
let
us
boldly
frame
the
character
of
our
heavenly
Scribe
,
to
the
shape
both
of
this
chiefe
Doctor
,
and
of
his
Doctrine
.
Accordingly
wee
will
commend
to
our
Scribe
things
both
new
and
old
(
but
the
old
first
,
because
they
are
first
)
and
after
him
who
is
Truth
,
will
lay
downe
this
true
position
;
That
toward
the
making
of
a
learned
Scribe
,
there
is
a
great
advantage
to
be
gained
by
the
gathering
of
old
things
into
his
treasurie
.
The
Scribe
that
wil
be
learned
,
may
be
a
gatherer
of
old
things
;
and
so
let
him
be
.
Let
him
gather
into
his
treasurie
the
things
of
Nature
,
yea
gather
a
stock
of
them
,
and
lay
them
up
for
his
use
,
when
he
comes
to
the
new
.
Let
him
know
in
a
competent
measure
what
is
to
be
found
abroad
in
the
old
Creation
;
yea
,
let
him
learne
what
is
copied
out
of
it
by
art
and
industrie
,
to
serve
him
in
the
things
of
Regeneration
:
and
if
in
this
search
he
meet
with
the
learning
of
the
Aegyptians
,
he
may
carrie
their
jewels
into
his
treasurie
.
Let
an
Heathen
Logician
or
Philosopher
,
be
his
Gibeonite
to
cleave
wood
,
and
to
draw
water
for
his
service
in
the
Sanctuarie
.
Let
the
one
divide
,
define
,
and
order
;
and
the
other
draw
secrets
from
the
depths
of
Nature
,
to
serve
the
Lords
servants
in
the
Tabernacle
.
Let
the
precept
and
patternes
of
vertues
,
gathered
from
their
doctrines
and
stories
,
serve
for
spurs
and
incentives
to
grace
,
to
goe
beyond
the
effects
of
Nature
;
and
for
exprobrations
when
shee
doth
it
not
.
And
let
the
languages
both
of
the
Unbeleever
,
and
Mis-beleever
,
serve
for
keyes
to
open
to
new
men
,
those
mysteries
which
the
old
men
see
not
,
neither
doe
open
to
themselves
,
though
the
keies
be
in
their
hands
.
Such
old
things
as
these
are
earthly
needles
,
that
may
draw
in
heavenly
truths
:
They
are
earthly
glasses
,
that
may
help
our
eyes
to
a
clearer
discerning
of
heavenly
images
:
they
may
help
to
illustrate
,
to
insinuate
,
to
convince
,
and
to
gaine
.
By
them
the
new
man
may
be
a
Grecian
to
the
Grecians
,
to
gaine
and
convince
the
Grecians
;
and
a
Jew
to
the
Jewes
;
to
gaine
or
convince
the
Jewes
;
and
all
things
to
all
men
,
to
win
some
.
And
accordingly
the
most
laborious
Scholler
of
the
greatest
Master
,
though
sometime
rapt
up
into
the
heavenly
Schoole
,
yet
when
hee
is
among
the
Jewes
,
he
convinceth
them
by
the
Prophets
Lastly
,
this
Scribe
in
the
lower
Academie
,
may
improve
the
abilities
of
Nature
,
given
him
by
the
first
and
old
creation
.
For
these
old
things
will
grow
by
use
and
exercise
,
and
likewise
become
excellent
instruments
in
the
new
estate
;
there
being
no
little
use
of
understanding
,
memorie
,
&
elocution
,
when
they
shall
become
new
,
and
new
things
shall
be
added
to
them
.
And
thus
the
Scribe
having
gained
in
the
lower
Academie
a
large
provision
of
these
old
things
,
hee
commends
the
use
of
that
Academy
,
which
furnished
him
and
his
treasurie
with
this
provision
:
and
himselfe
is
to
be
commended
for
one
part
of
a
perfect
,
and
well
instructed
Scribe
.
And
though
there
remaine
yet
a
more
excellent
part
,
yet
even
to
this
part
there
wants
not
an
excellencie
,
and
consequently
a
great
degree
of
praise
and
commendation
.
CHAP.
II.
The
necessitie
and
eminence
of
the
Heavenly
Academie
.
And
first
,
in
point
of
knowledge
.
THe
learned
Scribe
being
thus
furnished
with
old
things
in
the
lower
Academie
,
it
remaines
that
he
adde
[
a
](A11072-e650-b)
a
Docens
omnem
hominem
in
omni
sapientia
,
tam
externa
,
quam
divina
:
veluti
vir
quidam
fortis
&
strenuus
bellator
ambidexter
,
per
utramque
eruditionem
in
adversarios
sese
armans
,
per
utramque
disciplinam
vincit
reluctantes
.
Greg.
Nyss.
in
Basil.
fratris
laudem
.
new
things
to
the
old
,
so
to
be
perfectly
instructed
according
to
the
character
stamped
by
our
Saviour
.
To
get
these
new
things
hee
must
ascend
up
,
and
get
him
into
a
new
Academie
;
even
to
that
Teacher
of
soules
,
whose
chaire
is
in
Heaven
:
for
this
highest
Teacher
both
sheweth
and
giveth
us
many
new
things
in
this
highest
Academie
.
Among
them
wee
will
first
take
notice
of
a
new
knowledge
,
given
by
a
new
light
and
sight
,
created
in
the
soule
.
For
certainly
,
whatsoever
wee
may
thinke
of
our
skill
and
knowledge
in
other
arts
,
gotten
by
the
old
and
naturall
understanding
;
yet
if
wee
rest
in
this
old
and
naturall
understanding
,
wee
are
still
short
of
the
true
and
kindly
[
b
](A11072-e670-b)
b
Unaquaeque
forma
indita
rebus
creatis
à
Deo
,
habet
efficaciam
,
respectu
alicujus
actus
determinati
,
in
quem
potest
secundùm
suam
proprietatem
,
ultra
autem
non
potest
nisi
per
aliquam
formam
superadditam
,
sicut
aqua
non
potest
calefacere
nisi
calefacta
ab
igne
.
Sic
igitur
intellectus
humanus
habet
aliquam
formam
,
scilicet
ipsum
intelligibile
lumen
,
quod
est
de
se
sufficiens
ad
quaedam
intelligibilia
cognoscenda
,
ad
ea
scilicet
,
ad
quorum
noticiam
per
sensibilia
possumus
devenire
.
Altiora
verò
intelligibilia
intellectus
humanus
cognoscere
non
potest
,
nisi
sortiori
lumine
perficiatur
(
sicut
lumine
gratiae
vel
prophetiae
)
quod
dicitur
lumen
Gratiae
,
in
quantum
est
Naturae
superadditum
.
Aquin.
1.
2.
ae
.
quaest.
109.
A.
1.
Qui
sine
lumine
supernaturali
Scripturas
se
intelligere
arbitratur
,
sine
alis
&
pennis
volare
contendit
.
Savanarola
de
Simplic
.
Vit.
lib.
5.
Qui
ad
lectionem
sacrarum
Scripturarum
accedit
sine
lumine
supernaturali
,
seipsum
impediat
,
&
irrideat
;
quia
leget
,
&
non
intelliget
,
quod
est
frustra
terere
tempus
.
Naturales
enim
scientiae
,
per
lumen
naturale
rationis
,
quod
omnibus
●●est
,
intelligi
possunt
:
At
scientia
divinitus
inspirata
,
non
nisi
divino
lumine
poterit
apprehendi
.
Id.
pr●●em
.
Expos.
1.
in
Orat.
Dominica
.
Docet
Spiritus
Sanctus
,
non
externo
clamore
vocis
,
sed
interna
inspiratione
&
illuminatione
cordis
;
scribit
enim
Legem
in
corda
nostra
.
Igitur
cum
non
alius
Doctor
&
Rector
Ecclesiae
à
Christo
datus
sit
quam
Spiritus
Sanctus
,
consequitur
,
quod
hi
soli
vere
docti
sunt
,
qui
Spiritum
sanctum
habent
.
F●rus
in
Ioan.
14.
Mentem
Sancto
Spiritu
non
repletam
Deum
videre
non
posse
:
nisi
quis
cum
prolixa
Dei
gratia
intellige●e
coeperit
dicta
&
facta
Prophetarum
,
nihil
ei
proderit
,
quod
videatur
voces
eorum
&
opera
proferre
.
Iust.
Mart.
Dial.
cum
Tryph.
Acutum
ingenium
non
conducit
ad
melius
&
facilius
credendum
fide
divina
—
Nam
actus
ejusmodi
fidei
est
supernaturalis
etiam
quoad
substantiam
—
Noster
intellectus
non
elicit
ejusmodi
actum
,
nisi
juxta
quantitatem
&
proportionem
luminis
infusi
,
Gonz.
in
1.
DIsp
.
72.
n.
12.
knowledge
of
Divinitie
.
Divinitie
is
a
supernaturall
science
,
and
therefore
a
supernaturall
light
is
needfull
to
the
right
discerning
of
it
.
He
that
seeth
the
things
of
Divinitie
onely
with
a
naturall
light
,
doth
not
see
divine
things
in
the
true
,
but
false
shapes
:
for
these
things
have
one
shape
in
themselves
,
and
another
in
him
that
thus
doth
see
them
.
The
facultie
by
which
wee
will
truly
and
kindly
behold
an
obj●ct
,
must
have
a
fitnesse
and
capacitie
proper
and
agreeable
to
that
object
.
There
must
be
some
kindred
and
proportion
betweene
them
;
and
that
which
seeth
,
and
that
which
is
seene
must
be
connaturall
.
Accordingly
if
we
will
discern
colours
,
we
use
sight
;
if
savours
,
smelling
;
if
sounds
,
hearing
.
And
for
things
of
the
second
intention
,
to
discerne
them
,
we
ascend
above
Sense
unto
Reason
,
and
see
them
with
our
Understandings
.
And
now
proportionably
if
wee
ascend
higher
to
divine
,
heavenly
,
and
spirituall
mysteries
,
wee
must
have
a
divine
,
spirituall
,
and
heavenly
knowledge
,
whereby
to
discern
them
.
For
the
[
c
](A11072-e740-b)
c
Quando
anima
nostra
intellectualibus
operationibus
ad
intelligibilia
movetur
,
superflui
quidem
sunt
sensibilium
sensus
;
sicut
&
intellectuales
virtutes
quando
anima
Deiformis
facta
,
per
unctionem
ignoti
,
inaccessibilis
lucis
lumini
se
immittit
.
Dionys.
Areop
.
de
divin
.
nom
.
Lect.
9.
Intelligibiles
virtutes
nstrae
naturalis
rationis
superfluunt
,
quando
anima
nostra
Deo
conformata
immittit
se
rebus
divinis
,
non
immissione
oculorum
corporalium
,
sed
immissione
fidei
;
scilicet
per
hoc
,
quod
divinum
lumen
ignotum
&
inaccessibile
seipsum
nobis
unit
&
communicat
.
Aquin.
in
Areop
.
locum
.
Omnis
virtus
creatae
naturae
habet
terminos
suos
.
Non
enim
potentia
visiva
potest
aliud
cognoscere
quam
lucem
&
colores
;
nec
auditiva
praeter
sonos
;
nec
intellectus
noster
potest
naturaliter
aliud
intelligere
quam
naturalia
,
&
ea
quae
per
naturalia
quoquo
modo
cognosci
possunt
.
Sicut
ergo
potentia
visiva
,
de
sonis
nullum
potest
dare
judicium
,
nec
auditiva
de
coloribus
,
ita
nec
homo
animalis
,
nec
carnalis
,
qui
caret
lumine
supernaturali
,
potest
de
spiritualibus
certum
judicium
dare
—
Quia
autem
spiritualis
habet
lumen
,
quo
supernaturalia
cognoscuntur
,
potest
de
eis
rectè
judicare
.
Savanar
.
de
simpl
.
vit.
lib.
3.
con
.
6.
naturall
understanding
doth
perceive
them
no
better
than
the
eare
doth
the
reason
of
sounds
,
or
the
nose
the
reason
of
smels
;
and
summarily
,
than
the
senses
do
the
things
of
the
second
intention
.
[
d
](A11072-e800-b)
d
Novo
oculo
,
nova
aure
,
novo
corde
,
quaecunque
videri
,
&
audiri
possunt
,
sunt
per
fidem
&
intelligentiam
comprehendenda
,
spitualiter
dicentibus
,
audientibus
,
agentibus
,
Domini
discipulis
.
Clem.
Alex.
Strom.
lib.
2.
Caput
Christus
est
;
per
illum
enim
videmus
,
audimus
,
&
loquimur
.
Iren.
lib.
5.
cap.
17.
new
and
heavenly
understanding
,
to
discerne
;
and
discerning
to
approve
as
most
true
and
reall
,
divine
and
heavenly
objects
.
With
giving
us
the
things
of
God
,
hee
gives
a
spirit
to
discerne
and
savour
the
things
given
us
of
God
:
with
the
things
of
Christ
,
hee
gives
us
the
mind
[
e
](A11072-e830-b)
e
Nos
spirituales
sensum
Christi
habemus
,
id
est
,
participes
facti
sumus
scientiae
Christi
,
per
acceptionem
Spiritus
sancti
;
&
ideo
animales
homines
,
vel
Pseudo-Apostoli
,
nos
judicare
non
possunt
,
qui
sensum
Domini
habemus
,
quem
illi
ignorant
.
Anselm
.
in
1
Cor.
2.
A
sancto
Spiritu
procedens
illuminatio
,
quem
qui
possident
,
possunt
cum
Paulo
dicere
,
nos
mentem
Christi
habemus
.
Basil.
in
Psal
48.
of
Christ
.
And
now
having
gotten
spirituall
understandings
,
spirituall
things
appeare
to
us
in
their
right
shapes
,
&
seeme
such
as
they
are
.
And
while
to
those
whose
teaching
doth
not
ascend
above
the
earthly
Academie
,
spirituall
things
are
things
not
scene
,
their
inward
as
well
as
their
outward
eye
not
discerning
them
;
to
the
spirituall
man
taught
of
God
in
the
higher
Academie
,
they
are
seene
spiritually
;
and
hee
seeth
not
onely
that
they
are
,
but
what
they
are
,
and
they
are
truly
that
which
he
seeth
them
to
be
.
CHAP.
III.
A
second
benefit
of
the
Heavenly
Academie
.
The
attaining
of
heavenly
things
after
they
are
knowne
.
NEither
is
there
onely
a
new
knowledge
given
us
in
the
heavenly
schoole
,
by
which
wee
may
truly
and
rightly
see
the
things
of
God
,
but
there
is
a
new
vertue
infused
to
us
,
by
which
we
may
receive
and
enjoy
them
.
If
onely
a
light
and
sight
had
beene
given
us
,
by
which
wee
may
clearely
see
and
know
the
excellent
things
which
God
hath
prepared
,
but
had
no
power
to
receive
them
,
our
sight
&
knowledge
of
them
,
might
serve
as
a
light
,
whereby
to
see
their
excellencie
,
and
our
owne
miserie
.
For
then
should
we
only
see
an
happinesse
,
from
which
our selves
are
excluded
.
But
God
,
rich
in
mercie
,
and
who
worketh
his
works
from
end
to
end
,
teacheth
the
will
to
receive
,
as
well
as
the
understanding
to
see
.
He
gives
not
onely
an
eye
to
behold
,
but
a
hand
to
receive
celestiall
riches
.
It
is
a
poore
and
beggerly
speculation
,
to
know
the
richnesse
of
Mines
,
the
preciousnesse
of
jewels
,
the
value
of
pearles
,
and
in
the
meane
time
,
by
having
none
of
them
,
to
suffer
extremities
of
penurie
and
want
.
But
our
highest
Teacher
not
only
sheweth
us
the
treasures
of
his
Kingdome
,
but
teacheth
us
to
take
them
,
and
so
maketh
us
truly
and
really
rich
.
As
they
are
not
in
themselves
meere
words
,
and
bare
imaginations
,
but
[
a
](A11072-e920-b)
a
Prov.
3.
14.
Prov.
8.
18
,
19.
&
vers.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Substantia
permanens
.
realities
,
enduring
riches
,
true
and
solid
substance
,
which
the
heavenly
Teacher
by
a
new
light
discovereth
to
us
:
so
neither
are
they
presented
to
us
as
bare
sights
,
shewes
,
and
spectacles
,
but
they
are
really
made
ours
,
by
his
teaching
of
our
wils
and
affections
to
apprehend
and
receive
them
.
Christ
Jesus
the
precious
Pearle
of
the
Gospel
,
in
whom
are
hid
al
treasures
of
blessednesse
,
anoynting
our
eyes
with
his
oyntments
,
appeares
to
us
as
the
fairest
of
men
;
and
annoynting
our
hearts
with
his
oyntments
,
fills
our
hearts
with
such
love
of
him
,
that
we
are
drawne
to
run
after
him
;
and
running
after
him
,
wee
overtake
him
,
and
overtaking
wee
are
married
to
him
:
And
being
married
to
him
,
Christ
our
Well-beloved
is
ours
;
and
if
Christ
be
ours
,
all
things
with
him
are
ours
also
.
In
him
we
have
blessings
of
the
highest
nature
,
and
more
immediately
flowing
into
us
from
the
Creator
:
remission
of
sins
,
peace
with
God
,
communion
with
God
,
conformitie
to
God
,
a
spirituall
sonship
,
an
inhabitation
of
the
Spirit
,
an
earnest
of
an
eternall
inheritance
,
a
joy
unspeakable
and
glorious
,
a
power
of
godlinesse
,
the
hidden
Manna
,
fore-tasts
of
blessednesse
,
the
kisses
of
Christ
Jesus
.
Such
invaluable
treasures
,
and
glorious
riches
are
taught
us
,
&
given
us
by
teaching
,
when
God
is
our
Teacher
,
&
we
are
taught
of
God
.
Whiles
he
calls
on
us
without
with
his
outward
word
,
to
open
our
mouths
wide
,
hee
calls
,
moves
,
and
teacheth
us
within
with
his
operative
word
,
so
to
open
them
,
that
they
are
filled
with
these
good
things
;
yea
with
Himselfe
,
who
is
Goodnesse
it selfe
.
This
is
a
lesson
which
is
onely
taught
in
the
heavenly
schoole
;
For
none
can
come
to
Christ
,
but
hee
whom
the
Father
drawes
by
his
heavenly
teaching
:
if
wee
ascend
not
up
to
the
Heavenly
Academie
,
and
get
up
above
the
teaching
of
men
,
unto
the
teaching
of
God
,
our
hearts
will
never
thorowly
learne
this
lesson
of
happinesse
.
The
besenesse
and
sensualitie
of
mans
heart
will
lye
downe
below
the
due
estimation
,
price
,
and
love
of
these
pearles
;
and
not
suffer
it
to
open
it selfe
,
though
it
be
to
a
Saviour
bringing
blessednes
with
him
.
It
will
not
give
a
messe
of
temporall
profit
,
preferment
,
or
pleasure
,
for
an
heavenly
birth-right
,
and
a
glorious
inheritance
.
It
will
account
it
the
chiefe
learning
,
to
learne
some
new
promotions
,
lands
,
and
lordships
:
and
no
wonder
,
for
it
takes
onely
visible
things
for
realitie
,
though
these
be
but
temporall
,
and
perish
with
the
using
;
and
though
the
things
not
seene
are
an
enduring
substance
for
all
eternitie
.
But
the
schollers
taught
in
the
schoole
of
Christ
,
account
it
their
chiefe
learning
to
learne
,
and
by
learning
to
receive
Christ
with
his
blessings
and
blessednesse
;
whom
the
more
they
thus
learne
,
the
higher
are
they
esteemed
and
placed
by
their
Master
,
who
is
Truth
it selfe
,
in
the
schoole
of
blessednesse
.
CHAP.
IV.
A
third
benefit
of
the
Heavenly
Academie
;
knowing
by
tasting
.
THere
is
yet
another
eminent
,
and
transcedent
learning
given
us
by
our
heavenly
Teacher
in
his
highest
schoole
,
and
that
is
,
a
mysterious
and
secret
,
yet
an
assured
,
evident
,
and
exceeding
delectable
knowledge
,
arising
from
experience
and
taste
.
By
the
first
teaching
,
we
rightly
saw
the
things
of
God
presented
to
us
by
God
.
By
the
second
wee
were
taught
to
receive
and
possesse
them
.
By
the
third
,
after
we
have
tasted
those
heavenly
things
whereof
we
were
possessed
,
from
this
taste
there
ariseth
a
new
,
but
a
true
,
lively
,
and
experimentall
knowledge
of
the
things
so
tasted
.
And
indeed
this
is
a
knowledge
[
a
](A11072-e1000-b)
a
Sicut
mellis
natura
non
adeò
verbo
persuaderi
iis
,
qui
minimè
sunt
experti
,
quantum
in
ipso
gustu
cognosci
potest
;
sic
nec
coelestis
verbi
suavitas
clarè
praeceptis
,
aut
doctrinis
tradi
poterit
.
Non
enim
nisi
veritatis
dogmata
,
penitus
probantes
propria
experientia
,
Domini
bonitatem
deprehendere
possumus
.
Basil.
in
Psalm
.
33.
Accipe
quod
sentitur
,
antequam
discitur
;
nec
per
moras
temporum
longa
agnitione
colligitur
,
sed
compendio
gratiae
maturantis
hauritur
.
Cyprian
.
Epist.
1.
Non
potest
aliter
affectio
cognosci
,
quàm
experimentaliter
,
ab
eo
qui
pet
eam
afficitur
;
quam
experimentalem
affectionis
cognitionem
,
non
potest
eam
habens
,
in
alterum
verbis
quibuslibet
infundere
,
nisi
similiter
affectus
sit
alter
ille
,
Quoniam
solus
novit
(
prout
in
Apocalypsi
scribitur
)
qui
accipit
.
Propterea
vocatur
Manna
absconditum
.
Exemplis
est
perspicuum
,
in
illo
qui
novit
dulcedinem
mellis
solùm
per
doctrinam
,
sicut
Medicus
sanus
infirmitatis
dolorem
.
Haec
autem
dulcedo
à
gustante
,
hic
dolor
ab
aegrotante
,
aliter
&
longè
plenius
cognoscuntur
.
Gerson
.
de
medit
.
cordis
,
cap.
4.
Primitias
Spiritus
habentes
,
quid
sit
hoc
absconditum
Manna
ignorare
non
possunt
,
quia
hoc
gustando
,
potiùs
quàm
legendo
vel
audiendo
,
didicerunt
.
Thom.
Camp
.
Ep.
1.
which
no
art
,
eloquence
,
or
expression
of
man
can
teach
us
.
For
even
in
naturall
fruits
there
are
certain
rellishes
,
and
,
as
I
may
call
them
,
Idaea's
and
characters
of
tastes
,
which
nothing
but
the
taste
it selfe
can
truly
represent
and
shew
unto
us
.
The
West-Indian
Piney
cannot
be
so
expressed
in
words
,
even
by
him
that
hath
tasted
it
,
that
he
can
deliver
over
the
true
shape
and
character
of
that
taste
to
another
that
hath
not
tasted
it
.
And
yet
have
we
other
fruits
,
that
by
some
kindred
may
seeme
to
counterfeit
some
lineaments
of
that
taste
.
But
no
earthly
things
can
in
any
degree
give
us
the
true
taste
of
the
heavenly
;
but
the
heavenly
are
left
to
bee
knowne
by
their
owne
taste
.
The
Scripture
therefore
useth
earthly
things
,
that
by
them
wee
may
ascend
above
them
;
and
that
not
finding
in
earthly
things
what
the
heavenly
things
are
,
wee
may
ascend
up
to
the
heavenly
things
themselves
,
by
tasting
truly
to
know
them
.
In
one
place
we
are
told
,
That
Christs
love
is
pleasanter
than
wine
;
and
in
another
,
That
the
Lawes
of
God
are
pleasanter
than
honey
:
Here
by
the
pleasantnesse
of
wine
wee
doe
not
learne
the
true
shape
of
the
pleasure
of
Christs
love
:
for
this
is
another
kind
of
pleasure
,
than
the
pleasantnesse
of
wine
:
Neither
in
the
sweetnesse
of
honey
doe
wee
truly
see
the
sweetnesse
of
Gods
Law
;
for
it
is
a
different
kind
of
sweetnes
which
the
soule
tasteth
in
the
Law
,
and
the
body
tasteth
in
honey
.
Yea
,
the
verie
Manna
it selfe
which
was
visible
,
doth
not
give
the
true
taste
of
the
hidden
&
invisible
Manna
;
but
it
is
still
hidden
,
except
it
bee
knowne
by
[
b
](A11072-e1050-b)
b
Gustate
,
inquit
,
&
videte
.
Profectò
qui
sacrosancta
divinarum
rerum
disciplina
initiantur
,
permagnificas
ipsarum
recognoscent
gratias
:
&
excellentissimam
celsitudinem
ac
magnitudinem
participatione
speculantes
,
coelestia
Divinitatis
beneficia
gratè
laudabunt
.
Dionys.
Areop
.
Hier.
Eccles.
cap.
3.
Quare
autem
hoc
nomen
nemo
scit
nisi
qui
accipit
?
Videlicet
,
quia
nominis
hujus
scientiam
,
non
alienum
extrinsecus
documentum
,
sed
proprium
intrinsecus
essicit
experimentum
.
Inflati
&
tumidi
sciant
,
ut
sibi
scire
videntur
,
quantum
volunt
,
sive
quantum
possunt
,
hujus
tamen
nominis
scientiam
consequi
non
possunt
:
Scriptum
estenim
;
Haec
cogitarunt
,
&
erraverunt
,
excoecavit
enim
illos
malitia
illorum
,
&
nescierunt
sacramenta
Dei.
Nemo
ergo
scit
dignitatem
,
sive
ingenuitatem
nominis
hujus
,
quo
nominamur
,
vel
sumus
filii
Dei
,
quantumcunque
sciat
,
sive
buccis
sonantibus
perstrepat
(
ut
ille
Aristoteles
,
sive
omnes
Aristotelici
)
relationem
patris
ad
filium
,
sive
filii
ad
patrem
,
nisi
quem
spiritus
adoptionis
regenerando
Filium
Dei
Patris
effecerit
,
&
ipsa
regeneratione
,
scientem
hujus
rei
,
doctumque
suo
tactu
perfecerit
.
Rupert
.
in
Apoc.
cap.
z.
tasting
,
as
the
new
name
is
not
knowne
,
but
by
him
that
hath
it
.
Therfore
the
joy
of
the
Holy
Ghost
is
indeed
unspeakable
as
well
as
glorious
;
because
hee
that
hath
it
cannot
so
expresse
it
,
that
another
who
hath
not
felt
it
,
may
learn
and
know
it
.
There
is
a
taste
in
the
grace
and
love
of
God
,
which
no
man
can
see
but
by
tasting
;
and
by
tasting
it
may
be
seen
.
There
is
a
peace
of
God
,
which
passeth
all
understanding
;
which
though
the
understanding
of
him
that
hath
it
doe
not
fully
comprehend
,
yet
it
doth
in
some
measure
apprehend
and
know
the
sweetnesse
of
it
by
tasting
it
.
But
the
true
knowledge
hereof
cannot
be
delivered
[
c
](A11072-e1080-b)
c
Ea
quae
in
contemplatione
sancti
viri
intuentur
&
gustant
,
nec
scribi
possunt
.
Savanar
.
Prooem
.
Expos.
4.
in
orat
.
Dom.
Nunquam
aliquis
intelliget
verba
Apostolorum
&
Prophetarum
,
quantumcunque
illa
refonet
exterius
,
si
non
imbiberit
affectum
scribentium
.
N●que
enim
aliter
conceptus
corum
verborum
in
animo
generabit
.
Gerson
.
de
Theol.
Myst.
Innumerae
sunt
assertiones
talium
concordissimè
dicentium
Theologiam
mysticam
per
experientiam
intimam
colligi
,
eam
quoque
longè
sublimiorem
,
&
ultra
quam
dici
valeat
,
jocundiorem
,
sapidiorem
,
&
perspicaciorem
existere
supra
caeteras
cogitationes
ab
extrinse
co
venientes
.
Id.
ib.
over
by
the
greatest
Doctor
on
earth
in
picture
and
representation
.
Therefore
the
high
and
heavenly
Teacher
(
by
the
Psalmist
)
first
calls
on
us
to
taste
,
and
after
to
see
,
even
to
get
that
sight
and
knowledge
which
is
gotten
onely
by
tasting
.
By
tasting
the
things
themselves
,
God
teacheth
us
to
know
what
the
things
are
;
and
the
more
wee
know
them
,
the
more
we
shall
love
them
;
and
the
more
wee
love
them
,
the
more
we
shall
taste
them
;
and
the
more
wee
taste
them
,
the
more
wee
shall
know
them
.
And
thus
shal
we
run
on
in
an
[
d
](A11072-e1120-b)
d
Ettradit
prius
mensuratam
claritatem
,
posteà
illis
sicut
gustantibus
lumen
,
&
magis
desiderantibus
magis
seipsum
immittit
,
&
abundanter
superfulget
,
quoniam
dilexerunt
multum
;
&
semper
extendit
ipsas
ad
anteriora
.
Dionys.
Areop
.
de
Divin
.
Nom.
Lect.
4.
Sic
quaedam
circultio
attenditur
,
dum
ex
lumine
crescit
luminis
desiderium
,
&
ex
desiderio
aucto
crescit
lumen
.
Circulatio
autem
,
secundùm
suam
naturam
,
perpetua
est
;
&
sic
semper
divinum
lumen
extendit
animas
ad
anteriora
.
Aquin.
in
locum
Areop
.
endlesse
circle
of
tasting
,
loving
,
and
knowing
,
which
growes
still
greater
the
more
we
round
it
.
Let
it
also
be
observed
,
that
this
knowledge
thus
taught
of
God
,
doth
give
such
an
assurance
of
understanding
,
concerning
the
things
thus
knowne
,
and
doth
so
seale
upon
the
soule
the
truth
and
excellencie
of
them
,
that
all
objections
,
trialls
,
and
tentations
,
cannot
blot
out
the
stamp
and
character
of
this
seale
;
but
the
soule
will
still
answer
,
That
against
taste
there
is
no
dispute
.
And
with
the
Apostles
;
wee
cannot
but
testifie
what
we
have
seene
,
and
knowne
by
tasting
.
There
is
yet
another
knowledge
taught
by
God
in
his
heavenly
schoole
,
which
though
it
arise
not
from
the
verie
taste
of
spirituall
things
,
yet
it
ariseth
from
the
soule
,
having
soundly
tasted
of
Gods
Spirit
,
and
being
thorowly
affected
with
it
.
When
the
soule
is
inwardly
bedewed
,
and
(
as
it
were
)
written
upon
by
the
Spirit
,
there
will
arise
from
this
writing
,
and
the
vertue
of
this
heavenly
dew
,
an
unknowne
kind
of
knowledge
,
which
cannot
be
taught
by
man
;
yea
[
e
](A11072-e1170-b)
e
Attende
in
spirituali
matrimonio
duo
esse
genera
pariendi
:
&
ex
hoc
etiam
diversas
soboles
,
sed
non
adversas
;
cum
sanctae
matres
aut
praedicando
animas
,
aut
meditando
intelligentias
pariant
spirituales
.
In
hoc
ultimo
genere
interdum
exceditur
,
&
seceditur
etiam
a
corporeis
sensibus
,
ut
sese
non
sentiat
,
qui
verbum
sentit
.
Bern.
in
Cant.
Serm.
85.
Affectus
charitatis
Deo
indissolubiliter
inhaerens
,
&
de
vultu
ejus
omnia
judicia
sua
colligens
,
ut
agat
vel
disponat
exterius
,
sicut
voluntas
Dei
bona
,
&
beneplacens
,
&
perfecta
dictat
ei
interius
,
&c.
Idem
de
Nat.
&
Dign
.
Amor.
Divin
.
cap.
8.
Quanquam
illi
ipsi
sancti
aliquando
inter
disputandum
aliter
locuti
sunt
,
sicut
video
omnibus
accidisse
,
ut
alii
sint
dum
verbis
aut
disputationibus
intenti
sunt
,
&
alii
dum
affectibus
&
operibus
.
Illic
dicunt
aliter
quam
affecti
fuerunt
ante
;
hic
,
aliter
afficiuntur
quam
dixerunt
ante
.
Ex
affectu
verò
potiùs
quàm
ex
sermone
metiendi
sunt
homines
,
tam
pii
quàm
impii
.
Luther
.
de
Serv.
Arb.
cap.
53.
the
man
himselfe
that
knowes
it
,
cannot
teach
it
to
himselfe
before
he
knowes
it
;
but
rather
knowes
it
first
without
himself
,
&
then
teacheth
it
to
himselfe
by
this
knowing
it
.
The
soule
being
steeped
and
affected
by
the
Spirit
,
this
affection
doth
eruct
,
deliver
,
and
speake
to
the
soul
hidden
truths
,
which
before
shee
saw
not
,
nor
could
see
by
the
meere
magisterie
of
man
without
,
no
not
of
her
owne
man
within
.
Yea
,
this
reaching
of
the
affection
is
sometimes
so
pregnant
and
powerfull
,
that
though
the
head
being
captivated
by
humane
reason
subject
to
errour
,
or
by
the
prejudice
of
education
,
doe
hold
and
maintaine
an
evill
tenet
,
yet
the
heart
shall
even
then
,
by
the
Spirit
,
endite
a
good
matter
,
contrarie
to
that
evill
errour
which
the
head
maintaineth
.
And
no
wonder
;
for
if
by
the
first
writing
in
the
heart
at
the
[
f
](A11072-e1250-b)
f
Ethnici
non
credendo
credunt
.
Tertull.
de
Carne
Christi
,
cap.
15.
Magistra
natura
,
anima
discipula
;
quicquid
aut
illa
edocuit
,
aut
ista
perdidicit
,
à
Deo
traditum
est
,
Magistro
scilicet
ipsius
Magistrae
.
Tertull.
de
Testim
.
Animae
,
cap.
5.
Lucretius
oblitus
quid
assereret
,
&
quod
dogma
defenderet
,
hos
versus
posuit
:
Cedit
item
retrò
de
terra
quod
fuit
ante
In
terram
:
sed
quod
missum
est
ex
aetheris
oris
,
Id
rursus
coeli
fulgentia
templa
receptant
.
Quod
ejus
non
erat
dicere
,
qui
perire
animas
cum
corporibus
disserebat
.
Sed
victus
est
veritate
,
&
imprudenti
ratio
vera
surrepsit
.
Lact.
Instit.
lib.
7.
cap.
12.
creation
(
though
now
much
blotted
by
the
fall
)
yet
there
are
still
some
parcells
of
an
inward
teaching
,
contrarie
to
that
which
the
head
or
wit
of
man
,
misled
by
outward
teaching
,
doth
maintaine
:
Then
much
rather
in
the
newwriting
of
Regeneration
may
be
impressions
of
truths
,
which
may
breathe
,
break
,
and
speak
out
when
the
soule
is
strongly
heated
,
affected
,
and
animated
by
the
Spirit
.
And
thus
may
arise
up
a
new
discoverie
of
truths
not
known
before
;
yea
,
perchance
contrarie
to
that
which
before
was
thought
to
bee
knowne
and
accordingly
beleeved
.
And
these
doctrines
of
the
Spirit
in
our selves
and
others
,
should
be
carefully
noted
,
and
gathered
into
a
treasurie
,
by
all
that
receive
the
love
of
the
truth
.
For
even
among
those
that
erre
,
such
truths
being
found
,
they
are
precious
in
themselves
;
and
withall
of
undeniable
authority
against
the
[
g
](A11072-e1290-b)
g
In
omni
fere
controversia
ab
his
ego
provoco
ad
hos
;
sed
ut
illa
mulier
à
Caesare
dormiente
ad
Caesarem
experrectum
—
Illic
veritatem
oppugnare
isti
voluerunt
:
hîc
,
veritas
voluit
se
ipsa
defendere
.
Episc.
Mort.
Apol.
part
.
1.
Lect
Cathol.
Cum
in
quibusdam
improbant
,
quod
in
aliis
approbant
,
in
his
accusantur
,
in
illis
contra
se
testimonium
dicunt
.
Aug.
contr.
Episc.
Parmen
.
lib.
3.
cap.
4.
errors
of
those
,
by
whom
they
were
uttered
.
And
indeed
it
may
bee
,
the
truths
which
some
inwardly
know
and
beleeve
,
may
be
imputed
to
them
,
rather
than
the
errours
which
they
outwardly
received
,
and
doe
outwardly
,
and
in
a
kind
of
externall
ignorance
maintaine
.
But
howsoever
,
verie
precious
they
are
wheresoever
they
are
found
;
and
verie
often
oraculous
Decisions
and
Resolutions
;
and
may
adde
to
the
stock
of
knowledge
in
the
lower
schooles
,
who
cannot
give
this
knowledge
,
but
may
receive
it
from
the
higher
.
For
indeed
,
not
so
much
man
doth
teach
this
knowledge
as
God
;
who
not
onely
teacheth
man
without
man
,
but
sometimes
more
than
without
him
,
because
against
him
.
CHAP.
V.
A
fourth
benefit
of
the
Heavenly
Academie
;
Teaching
to
teach
.
THere
is
yet
a
fourth
excellence
of
the
highest
Academie
,
and
it
is
this
;
That
the
Doctor
of
that
Chaire
teacheth
men
best
to
bee
the
best
Teachers
.
And
this
being
the
scope
of
most
of
those
that
study
Divinitie
in
the
lower
Academies
;
for
this
should
they
chiefly
,
though
making
use
of
the
lower
,
passe
up
and
ascend
to
the
higher
:
for
the
higher
hath
herein
divers
advantages
above
the
lower
.
Toward
a
generall
discoverie
hereof
,
wee
may
take
notice
,
That
Christ
Jesus
when
hee
ascended
up
on
high
,
and
received
from
his
Father
all
power
both
in
Heaven
and
earth
,
did
undertake
the
building
of
his
own
Church
.
[
a
](A11072-e1410-b)
a
Tremo
potiùs
quam
dico
,
ne
in
immensam
abyssum
abeat
navicula
,
&
desit
spiritus
.
Da
enim
mihi
navim
vacuam
,
gubernatorem
,
nautas
,
funes
,
anchoras
,
omnia
disposita
,
&
nusquam
esse
spiritum
venti
,
nonne
tardat
,
omnis
quantuscunque
est
apparatus
,
si
desit
operatio
Spiritus
?
Ita
fieri
solet
,
licet
sit
sermonis
ampla
supellex
,
&
mens
profunda
,
&
eloquentia
,
&
intelligentia
,
&
non
adsit
Spiritus
sanctus
,
otiosa
sunt
omnia
.
Chrys.
de
Spir.
sanct.
In
Theologicis
veritatibus
sciendis
&
colligendis
,
duo
genera
gratiarum
per
Christum
agnoscere
debemus
:
unum
quidem
quod
per
merita
&
gratiam
ipsius
habuerimus
principia
nostrae
fidei
,
ex
quibus
illas
veritates
colligeremus
:
alterum
,
quod
ex
illis
recta
ratiocinatione
procedentes
,
mysteria
nostrae
fidei
explicemus
,
&
defendamus
,
&
inde
veritates
Theologicas
ad
aedificationem
Ecclesiae
probemus
.
Et
haec
est
gratia
per
Christum
,
de
qua
loquitur
Paulus
ad
Ephes.
4.
Dedit
alios
Pastores
&
Doctores
.
Haec
autem
gratia
dicitur
à
Paulo
,
donum
prophetiae
,
1
Cor.
14.
cum
appellat
Prophetas
eos
qui
mysteria
interpretantur
.
Vasquez
1.
2
ae
.
Disp.
188.
cap.
2.
number
whom
Christ
hath
thus
enabled
?
The
gifts
which
Christ
gave
,
But
if
we
will
yet
take
a
more
punctuall
notice
of
the
excellencies
of
this
heavenly
teaching
of
Teachers
,
wee
may
take
a
more
particular
survey
of
some
eminent
abilities
given
with
the
gifts
of
the
highest
Teacher
.
A
first
is
,
a
spirituall
and
divine
[
a
](A11072-e1470-b)
a
Ut
in
Solis
radiis
,
tenuiores
,
limpidioresque
substantiae
primae
,
influente
luce
replentur
,
sicque
exuperantem
lucem
in
subsequentes
Solis
vice
transfundunt
:
ita
non
sine
periculo
divinis
in
rebus
quibusque
,
se
aliis
Ducem
praestare
praesumit
,
qui
non
per
omnia
evaserit
simillimus
Deo
,
&
ab
inspiratione
judicioque
divino
fuerit
gubernator
declaratus
.
Dionys.
Areop
.
Eccles.
Hier.
cap.
3.
Sanctis
Doctoribus
ea
quae
in
sacra
pagina
continentur
occulta
,
primùm
per
divinam
gratiam
aperiuntur
,
quae
postmodùm
sive
per
ipsos
,
sive
per
alios
,
populis
manifestè
praedicantur
.
Richar.
de
Sancto
Victore
in
Apoc.
lib.
7.
cap.
10.
Et
nunc
&
semper
adhibendus
sit
Spiritus
,
per
quem
solùm
Deus
&
intelligitur
,
&
exponitur
,
&
auditur
.
Greg.
Naz.
Apol.
Fug
.
light
,
given
commonly
in
an
eminent
and
more
than
ordinarie
measure
,
to
those
that
are
enabled
and
taught
from
above
to
bee
spirituall
Teachers
.
Shall
I
fetch
you
water
out
of
this
Rock
?
And
the
[
b
](A11072-e1550-b)
b
Multò
nobilior
est
illa
doctrina
,
quae
de
sursùm
ex
divina
influentia
manat
,
quàm
quae
laboriose
acquiritur
humano
ingenio
.
Thom.
Camp.
de
Imit
.
Christ
.
lib.
3.
cap.
30.
Item
cap.
44.
Ego
sum
qui
doceo
hominem
scientiam
,
&
clariorem
intelligentiam
parvulis
tribuo
,
quàm
ab
homine
possit
doceri
.
Cui
ego
loquor
,
citò
sapiens
erit
,
&
multum
in
Spiritu
prosiciet
—
Ego
sum
qui
humilem
in
puncto
elevo
mentem
,
ut
plures
aeternae
veritatis
capiat
rationes
,
quàm
si
decem
annis
studuisset
in
scholis
.
doctrine
flowing
from
this
light
of
the
Spirit
,
is
most
fit
for
spirituall
building
;
[
*
](A11072-e1570-b)
*
1
Cor.
2.
13.
spirituall
things
being
fittest
for
spiritual
,
because
most
connatural
;
yea
,
because
it
flowes
from
an
infused
gift
(
in
a
spirituall
sense
)
it
may
be
said
to
be
most
[
c
](A11072-e1580-b)
c
Qui
gratiâ
Dei
&
charitate
plenus
est
,
si
verba
sua
profert
ab
illa
forma
,
id
est
,
à
gratia
&
charitare
subministrantur
,
dicitur
loqui
à
Spiritu
Dei
,
non
artificialiter
.
Sed
si
careat
gratiâ
&
charitate
,
&
verba
justorum
in
medium
proferat
,
artificiosè
dicitur
potiùs
loqui
quàm
ex
Spiritu
Dei
.
Item
,
si
artifices
possent
sua
artificialia
opera
facere
naturalia
,
non
est
dubium
quod
hoc
facerent
.
Unde
videmus
quòd
conantur
abscondere
artem
.
—
Oratores
&
Poetae
,
qui
artem
sequuntur
parum
orando
prosunt
:
similiter
Praedicatores
qui
arte
utuntur
,
nullum
fructum
faciunt
.
Sed
Apostoli
&
alii
Praedicatores
,
qui
verba
protulerunt
per
Spiritum
Dei
,
totum
mundum
converterunt
.
Savanar
.
de
Simp.
vitae
,
lib.
3.
concl.
1
,
&
2.
naturall
;
and
because
most
naturall
,
most
effectuall
.
Secondly
,
from
this
higher
Academie
comes
that
abilitie
of
teaching
,
which
teacheth
by
doing
.
There
is
a
teaching
by
word
,
and
a
teaching
by
conversation
;
and
if
this
latter
be
required
of
women
,
much
more
of
those
men
,
who
are
the
Teachers
and
Fishers
of
men
.
And
this
teaching
by
patterne
doth
he
deliver
over
to
his
spirituall
posteritie
;
for
he
calls
upon
Timothy
his
son
(
and
by
him
upon
his
sons
sons
,
even
all
the
sons
of
Timothy
)
to
bee
a
walking
Word
,
and
a
visible
Doctrine
;
True
it
is
,
that
the
people
should
doe
as
the
Teachers
say
,
and
not
as
they
doe
,
when
they
say
Christs
spirituall
words
,
and
doe
their
owne
carnall
works
.
But
such
is
the
corruption
of
fallen
man-kind
,
both
in
sight
and
affection
,
that
in
sight
it
rather
lookes
on
outwardly-visible
workes
,
than
inward
,
invisible
,
and
spirituall
words
,
and
in
aff●ction
it
is
more
apt
to
follow
carnall
examples
than
heavenly
rules
.
And
this
being
a
pestilence
,
wherewith
man-kind
is
apt
to
bee
infected
to
death
,
how
fearefull
is
it
to
bring
such
a
plague
into
a
flock
?
But
on
the
contrarie
,
a
holy
life
joyned
to
sound
doctrine
,
is
a
continuall
testimony
and
martyrdome
of
the
doctrine
.
Such
a
life
commends
the
doctrine
to
the
beleefe
and
love
of
men
.
It
perswadeth
a
possibilitie
,
and
sheweth
a
facilitie
of
doing
it
.
What
we
see
done
,
we
thinke
may
be
done
,
and
when
wee
see
a
patterne
before
us
,
we
doe
it
much
the
more
easily
and
perfectly
.
Now
that
Teachers
may
bee
such
patterns
of
light
,
inwardly
burning
,
&
outwardly
shining
,
let
them
repaire
to
the
Father
of
lights
;
who
from
this
higher
Academie
,
baptizeth
with
that
fire
which
not
onely
kindleth
light
in
the
souls
of
his
Messengers
,
but
makes
his
Ministers
a
flame
of
fire
.
And
,
if
thus
kindled
from
above
,
with
holy
Barnabas
,
they
be
good
men
,
full
of
faith
and
the
Holy
Ghost
,
that
which
followed
then
,
may
bee
hoped
will
follow
now
;
Thirdly
,
the
highest
Schoole
,
and
no
other
,
teacheth
the
Art
of
Experimentall
Divinitie
,
which
being
learned
,
doth
give
an
excellence
and
Crowne
to
the
abilitie
of
teaching
.
There
is
great
oddes
betweene
an
experienced
,
and
a
meerely-contemplative
Captaine
.
And
if
the
great
Captaine
of
our
salvation
learned
experimentall
obedience
by
the
things
which
hee
suffered
,
and
by
his
sufferings
experimentally
tasted
and
knowne
,
knowes
how
to
take
due
notice
,
consideration
,
and
compassion
of
those
that
suffer
;
how
much
advantage
may
we
thinke
is
added
to
his
Under-Captaines
,
by
their
experience
in
the
Christian
warfare
?
An
heavenly
Teacher
,
with
St.
Paul
,
having
run
the
race
of
Christianitie
,
Probatum
.
They
can
name
the
man
that
was
cured
by
them
,
and
say
with
the
Psalmist
;
This
poore
man
cryed
unto
the
Lord
,
and
thus
was
heard
,
comforted
,
and
healed
.
With
St.
Paul
,
they
comfort
others
with
the
verie
same
consolations
wherewith
with
themselves
have
beene
comforted
of
God
.
Thus
this
skill
of
experimentall
Divinitie
gives
an
advantage
of
knowledge
,
and
not
of
knowledge
onely
,
but
of
confidence
to
the
Teacher
;
for
he
sayes
what
he
knowes
:
and
on
the
other
side
,
it
gives
an
advantage
of
trust
and
comfort
to
the
hearer
.
But
the
inexperienced
man
,
when
he
comes
to
a
soule
set
on
the
rack
of
a
tortured
conscience
,
and
there
uttering
the
fearefull
expressions
of
a
terrified
mind
;
this
distressed
soule
is
a
Barbarian
to
him
,
and
he
is
a
Barbarian
to
her
.
She
speakes
what
hee
understands
not
,
and
he
cannot
speake
to
her
in
a
language
which
she
can
comfortably
understand
.
But
this
Teacher
is
often
of
the
same
opinion
concerning
this
troubled
soule
,
which
Christs
carnall
kinsmen
had
concerning
him
;
Moses
,
who
did
quake
and
tremble
.
Yea
,
this
quaking
and
trembling
is
so
strange
to
them
,
that
they
aske
with
wonder
of
these
amazed
soules
:
Why
did
ye
skip
as
Rams
,
and
tremble
as
little
Lambs
?
To
whom
it
may
bee
answered
:
It
was
at
the
presence
of
God
on
Sinai
.
Againe
,
on
the
other
side
,
when
the
time
is
come
,
wherein
God
calls
out
;
Comfort
yee
,
comfort
yee
my
people
:
there
is
no
balme
in
their
Gilead
,
there
is
no
oyle
of
joy
in
their
lamps
:
they
have
not
had
the
fore-going
tribulations
,
nor
the
following
consolations
:
Therefore
if
they
would
give
consolations
,
they
must
bee
borrowed
ones
(
like
the
axe
of
the
the
young
Prophet
)
and
not
the
verie
same
by
which
themselves
have
beene
comforted
of
God
.
Yea
,
commonly
for
want
of
experience
,
they
know
not
the
Crisis
of
a
soule
,
nor
when
the
soule
is
vpon
a
turne
,
and
is
come
to
the
season
of
receiving
consolation
.
They
know
not
the
houre
of
our
Saviour
,
when
hee
is
ready
to
turne
the
water
of
tears
into
the
wine
of
consolation
.
And
therefore
such
an
one
often
misplaceth
his
spirituall
physick
,
and
gives
restoratives
to
a
soule
not
thorowly
purged
from
the
love
of
sin
,
or
while
the
fit
is
upon
the
soule
;
when
it
were
more
fit
to
weepe
with
them
that
either
doe
,
or
should
weepe
;
and
by
that
agreement
in
weeping
,
to
draw
the
mourning
soule
to
a
second
agreement
,
even
to
rejoyce
with
him
that
rejoyceth
.
For
this
is
the
wisedome
of
a
Teacher
,
experimentally
taught
from
above
;
and
this
wisedome
is
justified
,
and
in
high
estimation
with
all
her
children
.
Fourthly
,
from
the
heavenly
schoole
descends
a
mightie
,
active
,
and
maine
advancement
of
teaching
,
and
that
is
,
a
storge
,
or
naturall
affection
,
given
to
a
Teacher
.
There
is
a
gift
of
love
infused
by
God
into
the
heart
of
a
Teacher
,
by
which
hee
is
taught
of
God
to
love
his
Flock
;
and
this
love
inflameth
,
constraineth
,
and
teacheth
him
to
teach
.
In
St.
Paul
we
see
deep
impressions
,
and
powerfull
expressions
of
this
love
:
yea
,
we
see
him
as
a
man
all
on
fire
with
this
love
;
so
that
for
the
love
of
soules
,
But
on
the
other
side
,
where
this
Love
is
wanting
,
du●ies
are
not
done
at
all
,
or
they
are
done
by
pieces
and
starts
;
or
they
are
done
dully
and
coldly
,
and
the
doers
of
them
are
like
the
wheeles
of
Pharaohs
chariots
in
the
the
red
sea
,
they
move
verie
heavily
.
The
fire
of
love
is
out
,
by
which
being
enflamed
themselves
,
they
should
impart
heat
unto
others
;
and
the
zeale
is
wanting
,
by
which
they
should
provoke
many
.
They
have
not
in
them
the
affections
of
Fathers
,
and
therefore
their
flocks
appeare
to
them
in
the
shape
of
bastards
,
and
not
of
sons
.
Accordingly
they
often
set
them
our
,
as
some
doe
their
base
children
to
wanderers
,
and
such
as
will
take
them
best
cheap
:
or
if
they
give
them
any
food
,
their
hearts
goe
not
with
it
,
neither
doe
they
care
whether
it
doe
them
good
,
or
they
doe
grow
and
prosper
by
it
.
And
though
perchance
one
of
these
may
act
the
part
of
a
Lover
,
yet
commonly
it
will
shew
like
an
artificiall
Scene
;
that
only
being
for
the
most
part
proportionable
,
durable
,
and
serious
,
which
is
naturall
.
Therefore
take
such
an
one
as
Timothy
,
Paul
:
and
therefore
no
wonder
,
if
having
received
the
bowells
of
Christ
,
by
the
spirit
of
Christ
,
hee
walke
in
the
steps
of
Christ
,
while
he
walketh
by
the
same
spirit
of
Christ
.
Behold
then
here
the
most
excellent
way
,
even
the
way
of
love
,
which
teacheth
the
Teacher
,
&
directs
him
into
all
the
wayes
of
profiting
his
flock
.
And
this
teaching
love
is
it selfe
taught
by
the
highest
Teacher
,
Titus
;
&
therefore
hee
it
was
also
,
CHAP.
VI.
Wayes
and
meanes
of
admittance
into
the
heavenly
Academie
,
and
taking
degrees
in
it
.
BY
that
which
hath
been
said
it
appeares
,
that
there
is
a
higher
Academie
as
well
as
a
lower
;
and
that
the
higher
hath
some
excellencies
above
the
lower
.
True
it
is
,
that
though
there
be
a
difference
,
yet
there
must
not
necessarily
follow
a
division
:
yea
,
much
rather
there
should
follow
a
conjunction
;
and
hee
that
is
in
the
lower
,
should
strive
to
bee
in
both
at
once
.
And
indeed
this
is
a
maine
businesse
of
this
worke
,
to
conjoyne
things
which
God
hath
not
separated
;
and
not
to
diminish
,
but
to
advance
the
lower
,
by
lifting
it
up
to
the
higher
.
Now
to
ascend
from
the
lower
to
the
higher
,
there
are
certaine
staires
and
steps
,
by
which
men
usually
goe
up
,
and
become
Disciples
and
Pupills
of
the
heavenly
Teacher
.
A
first
step
is
that
which
should
ever
bee
first
in
intention
,
though
last
in
assecution
;
A
right
end
.
When
wee
come
to
God
to
bee
taught
,
we
must
propose
an
end
worthy
of
God
;
And
surely
none
but
God
is
an
end
worthy
of
God
.
A
most
perverse
and
base
disorder
it
were
,
to
make
man
the
end
of
God
;
and
much
more
confused
and
disorderly
were
it
,
to
make
God
to
serve
man
,
in
his
service
of
some
base
lust
:
for
then
may
he
not
only
say
,
Thou
hast
made
me
to
serve
with
thy
sins
;
but
,
thou
hast
made
me
to
serve
thy
sins
.
Thou
puttest
God
below
thy
sins
,
and
puttest
thy
sins
to
be
thy
gods
.
And
how
canst
thou
expect
that
God
should
by
his
teaching
give
thee
an
excellence
above
others
,
when
thou
by
his
owne
gifts
doest
intend
to
put
,
either
his
creature
which
hee
hath
made
,
or
sin
which
hee
made
not
,
above
him
;
and
him
infinitely
below
himselfe
.
Wherefore
let
not
ambition
make
[
a
](A11072-e2200-b)
a
Non
cogito
in
Ecclesiasticis
honoribus
ventosa
tempora
transigere
;
sed
cogito
me
Principi
Pastorum
omnium
rationem
de
commissis
ovibus
redditurum
.
Aug.
Epist.
203.
worldly
pomp
(
which
thou
hast
renounced
in
thy
Baptisme
)
nor
the
pride
of
life
,
and
outward
preferment
,
thy
end
;
but
account
and
propose
God
himselfe
before
thee
,
as
thy
highest
preferment
,
exceeding
great
reward
,
and
all-sufficient
end
.
Neither
make
earth
the
end
of
Heaven
,
nor
put
the
god
Mammon
in
the
place
of
the
true
God
,
neither
seeke
the
gifts
of
his
Spirit
,
that
thou
mayest
make
money
of
them
.
This
is
a
right
,
and
withall
a
most
base
symony
,
and
therefore
prepare
thy selfe
to
receive
the
answer
which
was
made
unto
Simon
thy
father
;
Thou
art
in
the
gall
of
bitternesse
,
and
bond
of
iniquitie
;
and
thou
art
verie
unfit
for
a
part
and
fellowship
among
the
Disciples
of
the
heavenly
Teacher
.
Know
that
this
high
Academie
is
not
a
place
for
Prentices
,
therein
to
learn
a
trade
and
occupation
for
worldly
gaine
;
but
the
Teacher
being
the
King
of
Heaven
,
hee
teacheth
his
Schollers
to
be
Kings
;
even
first
to
seek
,
and
at
last
to
attaine
an
heavenly
Kingdom
.
And
earthly
things
are
promised
to
be
given
as
attendants
upon
this
heavenly
Kingdome
.
Therefore
as
as
the
Heaven
is
high
above
the
earth
,
so
let
it
be
in
thy
thought
and
intention
:
make
God
thy
end
,
who
makes
Heaven
by
his
presence
to
be
Heaven
.
Desire
his
gifts
,
to
glorifie
the
Giver
by
them
here
,
and
to
be
glorified
by
him
hereafter
eternally
in
his
heavenly
Kingdom
.
But
if
thou
make
earth
thy
heaven
,
and
this
world
thy
god
;
this
false
heaven
,
and
false
god
after
a
while
will
forsake
thee
,
and
the
true
Heaven
,
and
true
GOD
,
whom
thou
hast
despised
,
will
not
receive
thee
.
In
the
meane
time
expect
no
gift
from
God
,
except
such
as
the
Quailes
,
which
perchance
may
bring
some
food
to
thy
lust
,
but
leannesse
and
judgement
to
thy
soule
.
If
with
Balaam
,
thou
lookest
out
for
prophecies
,
that
by
them
thou
mightst
gaine
the
wages
of
unrighteousnesse
,
though
thou
fall
into
a
trance
,
and
art
enlightened
,
to
make
others
see
by
thy
light
;
yet
thou
thy selfe
art
still
a
child
of
darknesse
,
and
by
thy
light
encreasest
thy
owne
stripes
;
and
being
in
the
way
of
Balaam
,
art
likely
to
come
to
his
wayes
end
,
even
a
death
among
the
unrighteous
.
Yea
,
seeke
not
the
gifts
themselves
for
themselves
,
neither
make
them
their
owne
end
.
It
is
a
pleasant
thing
for
the
eye
of
the
body
to
behold
the
light
of
the
Sun
;
but
to
behold
a
spirituall
light
,
which
shineth
from
the
highest
light
,
is
farre
more
pleasant
to
a
spirit
:
yet
must
a
reasonable
spirit
know
,
that
to
behold
the
highest
Spirit
himselfe
,
is
the
highest
pleasure
;
and
therefore
these
lower
gifts
of
the
Spirit
are
far
more
valuable
,
for
shewing
us
by
their
light
the
way
to
the
sight
of
the
highest
Spirit
,
than
for
the
light
it selfe
by
which
they
shew
it
.
Wherefore
it
remaines
still
,
that
God
be
proposed
as
the
end
of
his
gifts
,
whereof
hee
is
the
beginning
.
God
was
his
owne
end
in
the
giving
of
them
,
and
it
is
both
thy
dutie
,
wisedome
,
and
benefit
,
to
have
the
same
end
which
he
hath
.
If
thou
joyne
with
God
in
his
end
,
it
is
most
likely
he
will
joyne
with
thee
in
the
meanes
,
and
in
the
increase
of
them
toward
his
owne
end
.
For
God
will
not
be
wanting
to
his
owne
end
,
which
were
to
bee
wanting
to
himselfe
.
Therefore
enlarge
thy selfe
as
much
as
thou
canst
,
in
this
intention
of
making
God
thy
end
,
wherein
the
more
thou
increasest
,
the
more
it
is
likely
he
will
increase
his
teaching
of
thee
,
and
the
degrees
of
his
gifts
in
thee
.
And
according
to
thy
degrees
of
grace
,
shall
be
thy
degrees
in
glorie
:
as
thou
hast
sought
him
much
in
the
gifts
of
his
grace
,
so
by
them
shalt
thou
find
him
much
here
,
and
much
enjoy
him
hereafter
in
glorie
.
CHAP.
VII
.
A
second
step
:
Deniall
of
mans
wit
and
wisedome
.
HE
that
will
ascend
up
to
the
heavenly
Schoole
,
there
to
bee
taught
of
God
,
must
leave
mans
carnall
wit
and
wisedome
behind
him
,
as
Abraham
left
his
Asses
at
the
foot
of
the
mount
.
The
wisedome
of
man
,
saith
St.
Paul
,
is
foolishnesse
before
God
;
and
the
naturall
man
discerneth
not
the
things
of
God
:
therefore
if
thou
endevourest
by
thy
naturall
wit
to
discerne
the
things
of
God
,
thy
labor
is
employed
rather
not
to
discerne
them
:
thou
mayest
perchance
conceive
,
and
after
perceive
,
bastard
,
mis-begotten
,
and
false
shapes
of
them
;
but
the
things
themselves
,
in
their
true
shapes
,
thou
doest
not
see
and
perceive
.
The
carnall
wit
seeth
the
shapes
which
it selfe
puts
upon
spirituall
things
,
and
not
what
they
themselves
do
beare
,
and
indeed
appeare
in
,
to
a
spirituall
eye
.
And
surely
if
mans
wit
see
,
and
by
seeing
teach
it selfe
truly
the
things
of
God
,
what
need
were
there
of
an
heavenly
Teacher
?
But
because
thou
art
naturally
blind
to
the
things
of
God
,
and
they
are
onely
spiritually
to
bee
discerned
,
therefore
must
thou
goe
up
to
a
spirit
,
to
give
thee
a
spirituall
eye-sight
,
that
so
thou
mayest
spiritually
discerne
them
.
And
when
thou
goest
up
,
to
get
a
spirituall
mind
of
the
great
Father
of
Spirits
▪
remember
to
put
off
thy
carnall
wit
and
wisdome
,
which
must
be
stript
off
before
thou
canst
put
on
the
other
.
The
keeping
of
thy
naturall
and
carnall
wit
,
is
the
keeping
of
thy
folly
;
and
this
folly
will
cast
her
owne
colour
on
the
things
of
God
,
and
make
them
seeme
folly
to
thee
,
or
onely
wise
in
that
colour
which
that
casts
upon
them
.
And
this
is
a
reason
why
the
greatest
wits
doe
stumble
so
often
at
the
wisedome
of
God
,
upon
which
they
behold
the
shape
of
folly
,
of
their
owne
setting
on
;
and
why
they
fall
into
errours
,
thinking
to
mend
Gods
wisedome
by
their
wits
;
and
why
themselves
,
though
professing
themselves
wise
,
yet
remaine
fooles
;
even
because
they
think
and
professe
themselves
to
bee
wise
.
While
they
think
their
owne
wits
to
be
fit
instruments
for
the
discerning
of
Gods
wisedome
,
they
not
finding
his
,
wisedome
to
be
wisedome
by
their
wits
,
they
censure
it
to
bee
folly
;
and
therefore
goe
about
to
correct
it
,
which
is
indeed
to
pervert
it
.
In
the
meane
time
it
is
the
greatest
folly
,
which
puts
the
shape
and
title
of
folly
upon
the
greatest
wisedome
,
and
goes
about
to
amend
wisedome
with
folly
.
And
thus
are
these
wise
men
taken
in
their
owne
wisedome
;
for
their
owne
wisedome
becomes
a
snare
to
them
,
and
makes
them
first
,
and
after
takes
them
as
fooles
.
Yea
,
miserie
and
folly
are
met
together
in
them
,
and
that
in
a
highest
degree
,
while
they
see
not
,
but
censure
and
reject
the
most
wise
mysteries
of
God
,
which
offer
and
present
to
them
salvation
,
and
eternall
felicitie
.
Therefore
let
the
heavenly
Scholler
put
off
his
owne
earthly
and
carnall
wisedome
,
and
goe
up
to
God
for
a
new
Principle
,
even
a
new
mind
,
by
which
hee
may
truly
see
and
know
the
things
of
God
.
The
new
world
of
Divinitie
must
be
begun
in
a
man
,
as
God
began
the
old
world
,
it
must
have
nothing
for
a
foundation
;
and
when
man
is
nothing
in
himselfe
,
then
God
will
begin
to
create
,
and
make
him
something
.
This
is
that
which
St.
Paul
saith
:
Let
him
bee
a
foole
,
that
hee
may
be
wise
.
For
indeed
,
that
which
thou
thinkest
to
be
thy
wisedome
,
thou
must
put
off
,
and
make
it
vanish
into
nothing
,
being
a
foole
in
regard
of
that
wisedome
;
and
so
thou
shalt
be
made
wise
in
the
true
wisedome
.
But
this
is
not
perfected
at
once
.
Therefore
,
as
at
thy
first
entrance
into
the
heavenly
Academie
,
thou
must
begin
a
deniall
,
and
annihilation
of
thy
owne
wit
and
wisedome
,
so
after
thou
art
entred
,
thou
must
strive
to
continue
and
increase
this
deniall
:
for
though
thou
doe
in
will
and
purpose
put
it
off
,
and
deny
it
wholly
at
first
;
yet
in
act
it
is
not
wholly
put
off
,
it
being
part
of
the
remaining
body
of
sin
,
which
hangeth
so
fast
on
,
that
it
cannot
wholly
bee
put
off
,
untill
man
be
dissolved
.
But
thou
must
strive
to
get
ground
of
it
while
thou
livest
;
and
the
greater
thy
naturall
wit
is
,
the
more
must
thou
strive
.
For
the
greater
it
is
,
the
more
apt
will
it
be
to
see
reasons
by
it selfe
,
and
without
Gods
teaching
,
which
will
fall
out
too
often
to
bee
reasons
against
Gods
reasons
,
and
wit
against
Gods
wisedome
.
And
the
admission
of
humane
wit
,
against
Gods
wisedome
,
by
some
great
wits
,
(
that
perchance
first
in
purpose
or
profession
submitted
to
the
wisedome
of
God
)
hath
beene
the
cause
of
many
dangerous
errours
in
the
Church
.
I
say
,
A
mixture
of
mans
wit
with
the
Divine
Word
,
hath
bred
Mules
in
Divinitie
,
even
confused
,
foolish
,
and
mishapen
errours
.
But
let
the
learner
in
this
high
Academie
lay
aside
his
owne
sight
,
which
is
blindnesse
,
and
get
from
his
Teacher
that
eye-salve
,
which
may
give
him
spirituall
discerning
.
Let
him
keep
his
wit
in
a
perpetuall
captivitie
,
and
passivenesse
to
the
Spirit
of
God
;
and
beware
that
by
no
meanes
hee
make
that
portion
of
Spirit
which
is
in
him
,
to
suffer
under
the
activitie
of
his
owne
carnall
wit
.
But
having
received
an
eye
from
God
,
let
him
see
Gods
matters
with
Gods
eye
,
and
so
shall
hee
keep
himselfe
safe
from
error
,
and
shall
bee
led
into
the
truth
.
For
a
mind
given
of
God
,
doth
approve
onely
the
truth
of
God
.
And
though
in
this
life
of
imperfection
,
no
man
have
so
much
spirituall
light
,
as
to
discerne
all
truth
;
yet
the
spirituall
light
,
which
every
spirituall
man
that
is
taught
of
God
receiveth
,
is
sufficient
for
the
discoverie
,
or
discerning
of
so
much
truth
,
as
may
lead
him
like
a
streame
to
the
Ocean
and
fulnesse
of
truth
and
blessednesse
.
And
for
a
preparation
toward
this
fulnesse
,
let
him
work
out
,
and
endevour
to
perfect
his
owne
emptinesse
:
for
the
more
degrees
hee
gaines
of
this
emptinesse
,
the
more
degrees
shall
he
receive
of
Gods
fulnesse
;
even
of
his
teaching
grace
here
,
and
his
crowning
grace
for
ever
hereafter
.
CHAP.
VIII
.
A
third
step
:
Conformitie
to
God
.
LIkenesse
drawes
love
,
and
love
causeth
a
communication
of
counsells
:
yea
,
love
it selfe
is
a
likenesse
to
him
who
is
Love
,
and
thus
love
from
love
drawes
a
partaking
of
secrets
:
when
the
heart
and
wayes
of
man
are
[
a
](A11072-e2410-b)
a
In
quantum
ad
puritatem
conscientiae
pervenit
,
quantumcunque
voluntatem
suam
mortificando
animae
conjunxit
,
seque
vnum
cum
Deo
fecit
,
in
tantum
spiritualia
cognoscit
,
&
Dei
voluntatem
intelligit
.
Rich.
de
Sanct.
Vict.
in
Cantic
.
cap
7.
agreeable
to
Gods
heart
,
then
the
heart
of
God
is
(
as
it
were
)
great
with
that
affection
which
longs
to
communicate
.
Shall
I
hide
the
thing
that
I
doe
from
Abraham
(
saith
the
Lord
)
seeing
Abraham
both
keepes
the
wayes
of
the
Lord
,
and
will
teach
his
children
to
keep
it
?
The
Psalmist
also
professeth
,
that
hee
got
many
degrees
of
wisedome
,
by
his
walking
with
God
in
the
Lawes
of
God
,
even
by
the
conformitie
of
his
heart
and
wayes
to
the
heart
and
will
of
God
.
Thereby
(
saith
hee
)
I
am
wiser
than
mine
enemies
,
wiser
than
old
men
;
yea
,
wiser
than
my
Teachers
.
No
doubt
he
had
obtained
his
prayer
of
God
;
Lighten
mine
eyes
,
and
I
shall
see
wonderfull
things
in
thy
Law
.
And
as
likenesse
is
it selfe
a
reason
,
that
moves
God
to
be
thy
Teacher
,
so
it
carries
with
it
a
second
reason
:
Where
is
likenesse
and
conformitie
to
God
,
there
is
also
a
covenant
with
God
:
where
the
Law
of
God
is
so
written
in
the
heart
,
that
by
this
writing
the
heart
is
framed
according
to
Gods
heart
,
[
b
](A11072-e2470-b)
b
Pater
vos
non
docuit
,
quo
modo
potestis
me
agnoscere
?
omnes
regni
illius
homines
docibiles
Dei
erunt
,
non
ab
hominibus
audient
;
Et
si
ab
hominibus
audiunt
,
tamen
quod
intelligunt
,
intus
datur
,
intus
coruscat
,
intus
revelatur
.
Aug.
in
Ioan.
6.
Tract
.
26.
Father
and
Teacher
,
and
he
is
Gods
Son
and
Disciple
.
Hee
saith
plainly
,
thou
art
his
son
,
and
hee
saith
truely
,
(
his
promises
are
Yea
&
Thirdly
,
there
is
a
friendship
between
those
that
are
conformed
unto
God
,
and
God
to
whom
they
are
conformed
.
Abraham
,
the
father
of
the
faithfull
,
was
called
the
friend
of
God
;
and
the
faithfull
children
of
Abraham
are
also
called
his
friends
.
God
is
no
complementer
,
and
therefore
if
hee
allow
them
the
terme
,
hee
allowes
them
also
the
truth
of
this
friendship
.
Fourthly
,
there
is
a
marriage
between
Christ
and
his
Church
,
the
Church
in
this
marriage
is
one
spirit
with
him
,
as
in
naturall
marriages
two
are
one
flesh
.
And
if
there
be
such
a
marriage
,
there
is
also
a
marriage-love
betweene
them
.
Now
marriage-love
doth
communicate
counsells
:
and
it
is
so
hard
,
if
not
impossible
,
for
marriage-love
to
deny
such
a
communication
,
that
the
woman
who
could
onely
make
her
challenge
upon
a
counterfeit
shape
of
marriage
,
yet
thinks
it
fit
to
object
this
question
:
How
canst
thou
say
that
thou
lovest
me
,
when
thy
heart
is
not
with
mee
?
And
why
is
not
his
heart
with
her
;
Because
hee
doth
not
tell
her
his
counsells
?
even
such
counsells
,
as
being
told
,
may
endanger
his
libertie
and
life
.
But
Christ
,
the
best
husband
,
having
given
his
life
for
his
Spouse
,
and
himselfe
to
his
Spouse
in
a
sacred
union
,
how
shall
hee
not
with
his
life
and
himselfe
give
her
his
counsells
also
?
It
is
his
owne
word
:
If
the
wives
be
ignorant
or
doubtfull
,
let
them
aske
their
husbands
.
Herein
hee
implyeth
,
That
if
the
wives
doe
ask
their
husbands
,
they
being
asked
should
be
willing
to
reach
their
wives
.
Surely
,
if
Christ
require
this
willingnesse
to
teach
in
lower
and
meaner
husbands
,
whose
knowledge
,
yea
whose
love
cannot
be
here
in
perfection
,
will
not
this
husband
,
who
is
light
it selfe
and
love
it selfe
,
teach
his
owne
wife
by
this
most
perfect
light
,
and
from
this
most
perfect
love
?
Yea
certainely
,
in
the
bed
of
love
he
will
not
onely
tell
her
the
words
of
his
counsells
;
Wherefore
that
God
in
Christ
may
bee
thy
Teacher
,
study
this
conformitie
to
God
,
which
by
likenesse
,
by
covenant
,
by
friendship
,
by
marriage-love
,
may
draw
him
to
teach
thee
:
And
first
put
off
the
old
man
,
corrupt
with
deceivable
lusts
,
which
cause
in
thee
a
deformitie
,
yea
,
an
enmitie
against
God
.
The
uncircumcision
of
the
flesh
hath
in
it
a
contrarietie
to
God
and
his
wisedome
,
and
makes
thee
adverse
to
Gods
teaching
,
and
God
unwilling
to
teach
thee
.
It
is
also
a
veile
upon
the
eye
of
thy
soule
,
&
hides
thy
sight
from
his
light
,
&
his
light
from
thy
sight
.
And
untill
a
spirituall
circumcision
doe
take
off
this
veile
,
thou
art
in
the
schoole
of
the
Prince
of
darknesse
,
and
art
not
yet
teachable
by
the
Father
of
lights
.
But
if
this
veile
of
the
old
man
be
first
removed
by
mortification
,
&
thou
shalt
in
the
second
place
put
on
the
new
man
,
wherein
is
the
image
of
God
(
light
agreeable
to
his
light
,
and
a
love
of
him
who
is
Love
,
and
of
that
which
hee
loves
)
then
God
will
delight
in
thee
,
as
a
father
in
the
son
that
resembles
him
;
and
as
a
father
his
son
,
he
will
delight
to
teach
and
nurture
thee
.
If
thou
keep
this
image
cleare
,
that
God
may
see
his
face
in
it
,
he
will
therein
also
see
his
covenant
,
and
seeing
his
covenant
,
hee
will
take
thee
for
his
friend
,
yea
,
for
his
spouse
;
and
by
all
these
,
as
by
so
many
cords
of
love
,
hee
will
be
drawne
to
teach
thee
.
Being
thus
pure
in
heart
,
thou
shalt
see
God
:
thou
shalt
see
him
here
guiding
and
teaching
thee
,
and
hereafter
in
presentiall
vision
eternally
blessing
thee
.
CHAP.
IX
.
A
fourth
step
:
Conversing
with
God
,
and
diligent
comming
to
his
Schoole
.
HEE
that
will
bee
taught
of
God
,
must
come
[
a
](A11072-e2670-b)
a
Deus
Trinitas
,
Pater
,
&
Filius
,
&
Spiritus
sanctus
veniunt
ad
nos
,
dum
venimus
ad
eos
.
Veniunt
subveniendo
,
venimus
obediendo
;
veniunt
illuminando
,
venimus
in●uendo
;
veniunt
implendo
,
venimus
capiendo
,
ut
sit
nobis
non
extraria
visio
sed
interna
:
&
in
nobis
eorum
non
transitoria
mansio
,
sed
aeterna
.
Aug.
in
Ioan.
Tract
.
76.
diligently
to
his
Teacher
,
and
meet
him
,
where
&
when
he
useth
to
teach
.
Now
he
teacheth
both
publikely
in
the
great
Assemblies
,
and
privately
in
the
little
Temples
and
Sanctuaries
.
In
the
great
Congregation
his
Spirit
meets
thee
in
the
ministerie
of
the
Word
,
and
in
the
seales
of
that
Word
,
and
offers
to
write
that
Word
in
thy
heart
;
so
that
thou
mayst
see
it
plainly
to
be
the
wisedome
of
God
,
and
mayst
see
in
it
the
wonderfull
things
of
God
.
Thou
shalt
see
in
the
Word
,
[
b
](A11072-e2700-b)
b
Sermonem
constituens
vivificatorem
,
quia
spiritus
&
vita
sermo
,
eundem
etiam
carnem
suam
dixit
;
quia
&
sermo
caro
erat
factus
;
proinde
in
causam
vitae
appetendus
,
&
devorandus
auditur
,
&
ruminandus
intellectu
,
&
side
digerendus
.
Tertull.
de
Resurrect
.
carn.
cap.
37.
Quibus
tantum
manifesta
facta
est
passio
ejus
me
praedicante
,
ut
eum
ante
oculos
vestros
pendere
putaretis
.
Primas
.
in
Gal.
3.
Hoc
quod
modo
loquimur
carnes
sunt
verbi
Dei
,
&c.
Ubi
enim
mysticus
Sermo
,
ubi
dogmaticus
&
Trinitatis
side
repletus
profertur
ac
solidus
,
&c.
haec
omnia
carnes
sunt
verbi
Dei
.
Origen
.
Homil.
in
Num.
23.
Illuxit
ergo
in
cordibus
nostris
,
ut
&
nos
luceamus
vobis
,
ad
hoc
ut
percipiatis
illuminationem
scientiae
claritatis
Dei
,
in
facie
,
id
est
,
cognitione
Jesu
Christi
;
quia
per
faciem
unusquisque
cognoscitur
.
Anselm
.
in
2
Cor.
4.
the
Teacher
himselfe
;
for
therein
shalt
thou
see
Christ
lively
set
forth
,
and
offering
his
flesh
,
his
humanitie
,
yea
himselfe
,
both
God
and
man
,
unto
thee
.
Such
sights
mayst
thou
see
in
this
great
Schoole
of
God
,
being
enlightened
and
taught
by
his
Spirit
,
which
Spirit
is
a
companion
of
the
Word
,
by
the
vertue
of
the
New
Covenant
;
and
by
this
Covenant
we
may
claime
and
expect
it
from
God
.
Therefore
is
the
New
Covenant
called
,
The
Ministerie
of
the
Spirit
,
in
an
excellencie
above
the
Law
,
which
was
called
,
The
Ministerie
of
the
Letter
.
And
it
is
such
indeed
as
it
is
called
:
for
while
St.
Peter
taught
the
word
to
Cornelius
and
his
friends
,
the
Spirit
accompanied
the
Word
,
and
fell
on
them
that
heard
it
.
St.
Paul
also
calls
up
the
experience
of
the
Galatians
for
a
witnesse
of
this
truth
;
[
c
](A11072-e2790-b)
c
Possunt
quidem
verba
sonare
,
sed
spiritum
non
conferunt
:
pulcherrimè
dicunt
,
sed
te
tacente
cor
non
accendunt
.
Literas
tradunt
,
sed
tu
sensum
aperis
.
Mysteria
proferunt
,
sed
tureseras
intellectum
signatorum
.
Mandata
edicunt
,
sed
tu
juvas
ad
persiciendum
.
Thom.
Camp
.
De
lmit
.
Christ
.
lib.
3.
cap.
2.
sound
of
the
Word
in
his
eare
:
but
he
cannot
heare
the
inward
sense
and
power
in
his
heart
.
The
outward
Israel
had
seene
the
great
wonders
of
God
upon
Aegypt
,
they
heard
the
thunders
on
mount
Sinai
;
Know
therefore
thy
owne
insufficiencie
,
yea
,
the
insufficiencie
of
the
best
Teacher
in
the
world
(
for
who
is
sufficient
for
these
things
?
)
to
teach
thee
inwardly
,
what
hee
teacheth
thee
outwardly
;
Therefore
while
thy
outward
eare
expects
the
outward
word
of
the
outward
Teacher
,
let
thy
inward
eare
expect
the
inward
teaching
of
the
inward
and
highest
Teacher
.
[
d
](A11072-e2890-b)
d
Intuere
quam
cautè
illum
de
se
humilia
sentire
moneat
.
Non
ait
,
Ne
fortè
possis
:
sed
quid
?
Ne
fortè
det
illi
Deus
resipiscere
;
ut
si
quid
fiat
,
ad
Dominum
cuncta
referantur
.
Tu
plantas
,
tu
rigas
,
Ille
seminat
,
&
fructus
parere
facit
,
atque
ad
Incrementum
perducit
:
Nunquam
igitur
ita
simus
affecti
,
ac
si
ipsi
cuiquam
persuaserimus
,
etiamsi
ille
nobis
obaudiat
;
sed
ad
Deum
referamus
omnia
.
Chrysost.
in
2
Tim.
2.
thus
only
may
the
planting
,
though
of
Paul
himselfe
;
and
the
watering
,
though
of
Apollos
,
be
made
something
,
even
when
God
gives
an
increase
,
which
otherwise
are
nothing
.
And
being
thus
inwardly
taught
to
profit
and
increase
,
thou
art
taught
according
to
the
New
Covenant
;
for
thou
art
taught
of
God
.
Come
therefore
diligently
to
this
schoole
of
his
,
where
hee
useth
thus
to
teach
,
beleeve
his
Covenant
,
and
take
it
by
beleeving
.
And
secondly
,
That
thou
mayest
the
better
beleeve
and
take
it
,
hee
hath
given
thee
seales
of
the
New
Covenant
,
by
which
the
New
Covenant
is
presented
unto
thy
faith
,
sealed
and
confirmed
.
By
this
confirmation
and
sealing
,
thy
faith
should
be
increased
,
and
by
the
increase
of
thy
faith
,
thy
union
with
Christ
Jesus
,
the
Mediatour
of
the
New
Covenant
,
will
bee
increased
;
and
by
the
increase
of
this
Union
there
will
bee
an
increase
of
the
Spirit
(
the
promise
of
the
New
Covenant
)
which
knoweth
the
things
of
God
,
and
which
will
shew
them
more
unto
thee
,
the
more
it
is
in
thee
.
When
thou
wast
baptized
into
Christ
,
thou
didst
put
on
Christ
;
and
when
thou
eatest
the
spirituall
meat
,
and
drinkest
the
spirituall
drinke
in
the
Eucharist
,
thou
doest
put
him
on
more
and
more
.
Thy
being
in
Christ
,
even
thy
new
being
,
which
thou
receivedst
before
,
thou
doest
now
feed
and
nourish
,
and
bring
forth
into
manhood
.
And
as
thou
growest
into
manhood
,
thou
knowest
by
the
Apostles
reason
,
Thirdly
,
seeing
God
teacheth
thee
by
his
Spirit
,
and
he
is
the
Giver
of
the
Spirit
,
by
which
hee
teacheth
thee
;
goe
to
the
Giver
himselfe
for
this
gift
.
Goe
to
him
by
prayer
,
and
goe
to
him
publikely
in
the
house
of
prayer
,
and
there
joyne
with
the
Church
in
prayer
,
for
the
Spirit
which
hee
hath
promised
to
his
Church
.
The
uniting
of
many
hearts
and
voyces
in
one
petition
,
makes
it
the
stronger
and
more
powerfull
with
God
.
And
it
may
well
be
,
that
when
thou
joynest
with
the
Congregation
in
prayer
,
thou
mayst
joyne
with
some
,
who
shall
not
only
double
the
strength
of
thy
prayer
,
by
an
equall
strength
of
Spirit
added
to
thine
,
but
by
a
double
portion
of
Spirit
,
exceeding
thine
.
And
so
by
this
joyning
of
stocks
in
publike
prayer
,
thou
mayest
bee
a
double
gainer
,
both
while
thou
art
a
partaker
of
many
prayers
,
and
while
thou
art
partaker
of
some
more
powerful
than
thine
own
.
And
indeed
Christ
would
not
have
spoken
of
two
or
three
gathered
together
in
his
Name
,
except
there
had
beene
some
benefit
and
advantage
in
this
gathering
together
,
and
in
two
or
three
above
one
.
Therefore
let
us
especially
expect
him
as
hee
hath
promised
,
to
be
present
where
two
or
three
are
gathered
together
.
Now
wee
know
that
Christ
is
present
with
his
Church
by
his
Spirit
,
even
that
Comforter
which
leadeth
into
all
truth
.
Seeke
God
also
by
private
prayer
for
this
gift
of
the
Spirit
,
which
Christ
himselfe
hath
taught
,
yea
proved
by
undeniable
arguments
,
[
e
](A11072-e3000-b)
e
Oremus
Dominum
,
—
ut
in
Spiritu
Sancto
considerantes
quae
per
Spiritum
scripta
sunt
,
&
spiritalibus
spiritalia
comparantes
,
dignè
Deo
,
&
Sancto
Spiritui
qui
haec
inspiravit
quae
scripta
sunt
,
explicemus
.
Orig.
sup.
Numer
.
Homil.
16.
Et
nunc
&
semper
adhibendus
sit
Spiritus
,
per
quem
solum
Deus
&
intelligitur
,
&
exponitur
,
&
auditur
.
Greg
Naz.
Orat.
21.
Assit
Dominus
;
assit
&
viribus
&
mentibus
nostris
.
Aug.
in
Psal.
147.
At
tu
votis
&
precibus
tibi
ante
omnia
lucis
portas
aperiri
opta
.
Neque
enim
ab
aliquibus
perspiciuntur
atque
intelliguntur
,
praeterquam
si
cui
Deus
&
Christus
ejus
concesserint
intelligentiam
.
Iustin.
Mart.
Dial.
cum
Tryph.
And
therefore
wee
shall
find
that
the
Fathers
in
their
Homilies
and
Expositions
,
doe
often
interrupt
their
preaching
with
praying
;
and
in
prayer
seeke
to
bee
enabled
by
the
Spirit
for
preaching
.
Uber
Deitatis
,
The
Brest
of
the
Deitie
.
And
as
wee
all
must
receive
from
the
fulnesse
of
this
Brest
,
so
this
Brest
being
full
,
is
most
apt
to
give
,
and
therefore
most
willing
to
meet
with
those
,
that
are
most
desirous
,
and
thirstie
to
receive
.
It
delights
to
bee
drawne
,
yea
,
to
be
pressed
by
importunitie
,
and
is
not
onely
pleased
,
but
(
as
it
were
)
eased
,
when
hee
meets
with
an
hungrie
soule
,
and
a
mouth
opened
wide
,
that
hee
may
fill
it
.
Lastly
,
joyne
[
f
](A11072-e3090-b)
f
Legendo
&
ruminando
,
si
etiam
purè
Dominum
largitorem
bonorum
omnium
depreceris
,
omnia
quae
cognitione
digna
sunt
,
aut
certè
plurima
,
ipso
magis
inspirante
,
quam
hominum
aliquo
commonente
,
perdisces
.
Aug.
Ep.
120.
meditations
with
thy
prayers
.
As
prayers
sometimes
do
kindle
thy
meditations
,
so
sometimes
meditations
may
kindle
thy
prayers
.
While
I
mused
(
saith
the
Psalmist
)
my
heart
waxed
hot
:
For
meditation
doth
stir
,
and
blow
away
the
ashes
,
even
earthly
and
carnall
thoughts
,
and
kindles
the
fire
of
the
Spirit
.
The
soule
of
a
Saint
is
a
little
Sanctuarie
,
or
Temple
,
where
God
dwells
by
his
Spirit
;
and
this
Spirit
being
sought
to
in
this
Temple
by
the
servants
of
God
,
hath
given
them
many
times
divine
answers
and
resolutions
.
So
hath
this
little
Temple
beene
turned
into
a
Schoole
,
where
the
soules
of
men
enlightened
have
seen
more
than
seven
men
upon
the
Watch-Tower
of
humane
speculation
.
And
when
thou
goest
to
this
Schoole
,
let
meditation
purge
thy
soule
from
carnall
drossinesse
,
and
fire
it
into
a
spirituall
puritie
.
Let
this
spirituall
fire
burne
away
that
corporeall
grossenesse
,
which
entertaines
and
makes
[
g
](A11072-e3110-b)
g
Beata
anima
,
quae
est
instar
domus
Jacobi
,
in
quâ
nulla
simulachra
,
nulla
effigies
vanitatis
.
Ambr.
de
Fuga
Seculi
,
cap.
5.
Quante
fois
qu'il
se
resouviendra
de
Dieu
autant
de
fois
estant
libre
&
deschargé
de
formes
de
toutes
creatures
,
il
pourra
legerement
monter
,
au
Coeur
Haut
,
comme
la
Meiche
d'une
chandelle
encores
fumante
,
quand
elle
est
presentee
au
dessous
de
celle
qui
est
allumee
,
la
flamme
descendant
incontinent
au
long
de
la
fumee
,
s'attache
a
la
Meiche
encores
tiede
,
&
l'allume
.
Harph.
Theol.
Myst.
lib.
3.
part.
2.
chap.
9.
Sentio
per
occultas
gratiae
rimulas
,
quia
talis
,
&
talis
est
anima
tibi
intimè
unita
;
&
sie
ei
locutus
es
.
Illa
tacer
ab
omnibus
sensibilibus
,
&
tu
loqueris
ei
in
Spiritu
de
invisibilibus
.
T.
Camp
.
Solil
cap.
10.
Eripe
distractum
&
captivum
animum
ab
omnibus
concupiscentiis
&
corporalibus
imaginibus
,
ut
teipsum
in
meipso
illuminata
ratione
inveniam
,
qui
me
ad
tuam
pretiosam
&
incorruptibilem
fecisti
imaginem
.
Idem
de
Discip.
Claustr
.
l.
4.
c.
3.
carnall
and
bodily
images
.
Let
the
glasse
of
thy
soule
bee
cleansed
,
and
made
spiritually
pure
,
that
it
may
be
fit
to
entertaine
a
pure
spirit
,
and
those
spirituall
sights
,
which
the
Spirit
shall
present
unto
it
.
And
being
thus
pure
in
heart
,
thou
shalt
see
God
in
thy
soule
.
Hee
who
is
light
shall
shine
into
thy
soule
,
and
by
this
light
the
face
of
thy
soule
shall
shine
,
as
the
face
of
Moses
on
the
mount
.
In
his
light
thou
shalt
see
light
,
and
by
this
light
shalt
thou
see
that
which
all
the
naturall
light
in
the
world
cannot
shew
thee
.
God
who
commanded
light
to
shine
out
of
darknesse
,
will
give
thee
the
light
of
the
knowledge
of
the
glorie
of
God
in
the
face
of
Jesus
Christ
.
And
when
the
light
of
this
knowledge
doth
appeare
,
then
know
that
thy
Teacher
is
neare
.
Then
stand
on
thy
Watch-Tower
,
and
heare
what
hee
teacheth
thee
,
and
see
what
hee
sheweth
thee
.
A
lesson
of
this
[
h
](A11072-e3170-b)
h
Si
tam
magnum
est
,
tamque
jucundum
(
ut
experta
loqua●
)
spiritales
viros
audire
,
&
doctos
adeo
Doctores
Veritatis
habere
,
quantò
majus
,
quantóque
jucundius
ab
ipso
Deo
quotidie
discere
,
quotidie
didicisse
?
Beatus
homo
quem
tu
erudieris
,
Domine
,
&
de
Lege
tua
docueris
eum
.
Rich.
de
Sanct.
Vict.
Serm.
de
Spiritu
Sancto
.
Teacher
,
and
of
this
teaching
is
the
best
learning
,
and
makes
the
best
Schollers
,
because
taught
in
Gods
,
that
is
,
in
the
best
Academie
.
Yea
,
sometimes
in
a
minute
thou
shalt
see
that
by
this
teaching
,
which
thou
canst
not
attaine
in
many
yeares
by
humane
teaching
,
or
thy
owne
study
,
labour
,
and
industrie
.
Therefore
whatsoever
time
thou
bestowest
in
study
,
be
sure
to
set
apart
some
time
,
wherein
to
study
the
Holy
Ghost
,
who
sitting
in
his
chaire
of
grace
,
teacheth
his
Schollers
inwardly
to
see
those
divine
and
heavenly
truths
,
which
may
advance
thee
in
the
way
to
heavenly
glorie
.
CHAP.
X.
An
applicatorie
and
cautionarie
Conclusion
.
THe
excellencie
,
necessitie
,
and
utilitie
of
the
Heavenly
Academie
being
discovered
and
seene
,
the
judgement
is
easily
led
to
give
sentence
,
That
it
is
good
for
us
to
be
there
.
And
it
is
a
good
ambition
,
not
to
stint
&
stop
our selves
in
the
lower
Academie
,
but
to
ascend
by
it
to
the
higher
.
It
is
a
good
ambition
,
because
a
spirituall
one
,
which
desires
to
get
up
to
the
highest
Teacher
,
who
is
also
the
highest
Spirit
,
and
who
alone
teacheth
his
Schollers
to
see
spirituall
truths
,
with
a
spirituall
eye
.
Yea
,
hee
not
onely
makes
the
eye
to
see
spirituall
things
,
but
gives
to
his
Disciples
the
excellent
spirituall
things
which
they
see
:
And
then
also
by
giving
them
to
be
tasted
and
enjoyed
,
they
are
yet
better
knowne
and
seene
,
even
so
seene
as
no
man
can
see
,
but
hee
that
hath
them
,
and
hath
tasted
them
.
Hee
also
teacheth
his
Schollers
to
bee
the
best
Teachers
;
and
which
is
best
of
all
,
he
teacheth
them
to
attaine
a
Kingdome
;
and
which
is
the
Crowne
of
this
Kingdome
,
to
see
the
Teacher
himselfe
in
a
beatificall
and
eternall
vision
.
Strive
therefore
to
get
up
to
this
Heavenly
Academie
,
and
as
seriously
as
thou
intendest
it
,
so
diligently
use
the
meanes
that
advance
thee
to
it
,
and
in
it
.
Let
him
who
is
thy
Beginning
be
also
thy
End
;
and
propose
not
thy selfe
as
thy
own
end
,
much
lesse
that
which
is
inferiour
to
thee
;
neither
make
base
creatures
the
end
of
thy selfe
,
and
of
thy
highest
Creator
,
and
heavenly
Teacher
.
Get
out
also
from
thine
owne
wisedome
(
a
verie
bad
Teacher
of
heavenly
things
)
and
give
thy selfe
wholly
from
it
,
unto
that
Teacher
who
is
Wisedome
it selfe
.
And
that
thy
heavenly
Teacher
may
delight
to
teach
thee
,
get
and
encrease
that
likenesse
to
him
,
and
conformitie
with
him
,
which
may
make
a
love
and
friendship
betweene
him
and
thee
.
Come
often
to
his
Schoole
,
and
wheresoever
thou
hast
newes
of
his
teaching
,
there
desire
to
meet
him
with
thy
learning
.
Though
Martha
bee
troubled
with
many
things
,
many
businesses
,
yea
,
many
humane
Teachers
;
yet
with
Marie
doe
thou
chuse
the
better
part
,
and
desire
to
sit
at
the
feet
of
thy
heavenly
Teacher
.
And
if
any
thing
hinder
thee
for
a
while
(
for
sometimes
the
the
gathering
of
fruit
may
deferre
the
dressing
of
the
root
)
yet
returne
eftsoones
to
thy
Teacher
,
and
meet
him
in
some
of
his
Schooles
.
And
whatsoever
hinder
thee
,
take
heed
that
it
bee
not
carelesnesse
of
thy
Teacher
,
nor
a
fulnesse
of
his
teaching
;
for
if
thus
thou
withdraw
thy selfe
from
him
,
thou
wilt
fall
back
in
thy
learning
,
and
not
being
watered
by
the
dew
of
his
teaching
,
thou
wilt
grow
drie
in
the
root
,
and
therefore
must
needs
wither
and
decay
in
thy
fruits
.
But
that
thou
mayest
not
be
mistaken
,
concerning
the
true
heavenly
teaching
,
nor
the
use
of
it
,
take
with
thee
some
cautions
.
First
,
do
not
mistake
a
teaching
of
thine
owne
for
an
heavenly
teaching
;
neither
set
thine
owne
imagination
in
the
Celestiall
Chaire
.
This
hath
mis-led
many
into
many
and
great
errours
,
whiles
being
taught
by
the
strength
of
their
own
imaginations
,
they
have
thought
themselves
to
be
taught
of
God
.
And
indeed
many
times
,
as
errours
do
thus
come
from
the
strength
of
humane
apprehension
,
so
their
prosecution
doth
savour
of
this
strength
,
and
shewes
from
whence
they
come
;
for
too
often
opinions
are
headily
nursed
into
schismes
and
divisions
,
as
they
were
headily
brought
forth
;
Secondly
judge
rightly
of
thy
owne
measure
,
and
measure
thy selfe
rightly
by
it
.
And
when
thou
hast
first
measured
thy selfe
aright
,
then
also
measure
thy
actions
and
undertakings
by
it
.
St.
Paul
will
have
everie
man
to
keep
in
,
Iob
,
that
I
understood
not
,
things
too
wonderfull
for
me
,
which
I
knew
not
:
but
Iob
being
taught
by
God
,
learned
a
remedie
for
this
disease
,
even
a
cure
by
contraries
;
a
cure
of
inordinate
speech
,
by
an
orderly
silence
.
Thirdly
,
(
as
before
of
the
measure
so
now
)
judge
aright
of
the
kind
of
thy
gift
.
True
it
is
,
that
all
those
that
are
taught
of
God
according
to
the
promise
of
the
New
Covenant
,
are
all
taught
the
Law
of
faith
,
and
the
Law
of
love
.
They
shall
all
know
me
,
Firmil
.
apud
Cyp.
Epist.
75.
there
may
be
a
mutuall
help
from
each
to
other
,
as
from
the
members
of
one
body
.
Therefore
if
thou
art
a
foot
,
doe
not
strive
to
doe
the
work
of
an
hand
,
but
help
the
worke
of
an
hand
,
if
thou
mayest
by
the
worke
of
a
foot
.
For
a
foot
may
indeed
thus
have
a
part
in
the
worke
of
an
hand
,
while
in
the
worke
of
a
foot
it
supports
and
carries
the
hand
to
the
worke
of
an
hand
.
Bee
then
chiefly
tha●
which
God
would
have
thee
to
be
;
and
what
by
his
gift
hee
hath
shewed
thee
thou
shouldest
bee
.
Keep
thou
especially
in
thine
owne
line
,
neither
trouble
thy selfe
(
much
lesse
boast
)
for
the
line
of
another
.
When
Christ
speakes
to
thee
to
follow
him
one
way
,
thou
maiest
not
with
Peter
make
quarrells
and
questions
concerning
Iohns
other
way
;
for
so
mayest
thou
receive
Peters
answer
from
the
Master
:
What
is
that
to
thee
?
follow
thou
mee
.
It
is
the
Masters
part
to
allot
the
way
and
worke
of
his
Disciples
;
and
therefore
let
both
Peter
and
Iohn
walke
that
different
way
,
to
which
their
Master
hath
differently
directed
them
.
A
contrarie
course
is
a
meere
confusion
,
and
therefore
agrees
not
with
him
,
who
is
the
God
of
order
,
and
not
of
confusion
.
And
as
it
brings
all
out
of
order
,
so
it
brings
all
to
nothing
.
For
while
that
gift
is
neglected
,
by
which
some
good
may
be
done
,
and
that
gift
is
affected
,
by
which
(
not
being
attained
)
no
good
can
be
done
;
Gods
work
is
either
undone
,
or
ill
done
.
Therefore
use
thine
own
gift
,
according
to
the
will
of
the
Giver
,
and
so
shall
it
goe
on
in
the
right
way
,
to
thy
brothers
profit
,
thine
owne
reward
,
and
thy
Lords
glorie
.
Lastly
,
for
thy
heavenly
teaching
,
and
all
the
knowledge
taught
by
it
,
take
no
glorie
to
thy selfe
,
but
give
it
whole
and
entire
to
thy
heavenly
Teacher
.
If
flesh
and
bloud
have
not
taught
thee
,
but
the
Father
in
Heaven
,
let
not
flesh
and
bloud
,
but
the
Father
in
Heaven
,
have
all
the
glorie
of
his
owne
teaching
.
If
thou
hast
nothing
in
this
kind
,
but
what
thou
hast
received
,
and
much
receiving
causeth
much
owing
,
how
canst
thou
glorie
in
the
increase
of
thy
receits
,
except
thou
wilt
also
glorie
in
the
increase
of
thy
debts
?
But
indeed
the
more
thou
hast
received
,
the
more
thanks
and
glorie
shouldst
thou
returne
to
the
Giver
.
And
surely
,
God
hath
a
plot
of
glorie
in
the
dispensation
of
his
teaching
.
For
to
make
safe
his
glorie
to
himselfe
,
hee
often
leaves
the
wise
and
great
of
the
world
to
the
blindnesse
of
their
naturall
wisedome
,
and
takes
the
mean
and
despised
ones
of
the
world
,
even
babes
,
and
things
that
are
not
,
and
gives
them
his
teaching
.
And
this
hee
doth
,
That
no
flesh
may
rejoyce
in
his
presence
;
but
that
all
glorying
may
be
excluded
from
man
,
and
kept
wholly
for
himselfe
.
Then
doe
not
thinke
it
safe
to
rob
God
of
his
glorie
,
which
he
hath
thus
plotted
and
contrived
.
Know
that
to
rob
God
of
his
glorie
,
is
a
highest
kind
of
sacriledge
:
And
not
so
onely
,
but
it
is
also
a
highest
kind
of
ingratitude
,
to
take
from
God
because
he
hath
given
to
thee
.
Yea
rather
,
because
hee
hath
beene
large
in
his
grace
to
thee
,
bee
thou
enlarged
in
thy
returne
of
thankes
and
glorie
to
him
.
This
plentifull
returne
of
glorie
to
God
,
is
the
best
way
to
get
an
increase
of
that
grace
,
for
which
thou
givest
him
glorie
.
Yea
,
to
take
all
glorie
from
thy selfe
,
and
to
give
it
to
God
,
is
the
way
to
receive
true
and
solid
glorie
from
God
.
For
God
will
honour
those
that
honour
him
;
and
so
shall
it
bee
a
most
gainfull
course
for
thee
,
while
by
putting
from
thee
a
glorie
that
belongs
not
to
thee
,
God
will
freely
give
thee
a
glorie
,
that
shall
by
this
gift
truly
belong
unto
thee
.
And
whereas
that
would
be
but
a
false
,
guiltie
,
and
transitorie
glorie
,
which
man
would
give
unto
himselfe
,
this
shall
be
a
pure
,
true
,
and
eternall
glorie
,
which
shall
bee
given
by
God
unto
man
.
Doe
not
then
make
thy selfe
vain
,
and
sinfull
,
and
miserable
,
by
stealing
glorie
from
God
to
thy selfe
;
Neither
doe
thou
glorifie
him
onely
in
words
,
but
in
works
;
let
it
appeare
in
the
excellence
of
thy
works
,
that
thou
hast
had
an
excellent
Teacher
.
Let
the
light
of
thy
works
so
shine
before
men
,
that
they
may
glorifie
God
the
Father
of
this
light
.
Christ
tells
his
Disciples
,
that
by
bringing
forth
much
fruit
his
Father
is
glorified
.
Let
therefore
both
the
plentie
and
the
excellencie
of
thy
fruit
,
gaine
glorie
and
praise
to
the
heavenly
Husbandman
.
And
indeed
Christ
our
Master
,
punctually
and
expressely
doth
call
for
excellent
fruits
of
his
Disciples
.
Hee
thinks
it
not
enough
for
his
glorie
,
if
his
Schollers
,
being
taught
of
God
,
bring
forth
onely
the
fruits
of
such
as
are
taught
by
men
.
Therefore
hee
raiseth
them
up
to
a
higher
kind
of
fruitfulnesse
,
by
this
question
:
What
excellent
thing
doe
yee
?
And
thus
after
you
have
a
while
advanced
the
glorie
of
your
Teacher
,
your
Teacher
shall
advance
you
into
the
sight
of
his
glorie
.
These
drops
and
dewes
of
grace
,
by
which
you
are
now
taught
,
shall
bring
you
to
the
sight
and
fruition
of
the
Teacher
himselfe
,
who
is
an
ever-flowing
Fountaine
,
and
boundlesse
Ocean
of
light
,
wisdome
,
grace
&
glorie
.
Then
the
most
glorious
Sun-light
and
influence
of
Gods
presence
,
irradiating
and
overflowing
thee
,
and
so
more
than
fully
teaching
thee
,
shall
drowne
the
Star-light
of
this
teaching
,
which
thou
receivedst
here
below
.
Yet
shalt
thou
magnifie
this
lesser
teaching
,
because
it
hath
brought
thee
to
this
great
and
glorious
Teacher
,
whose
light
shall
give
thee
the
sight
of
the
highest
wisdome
;
whose
presence
shall
inebriate
thee
with
the
fulnesse
of
joy
,
whose
right
hand
shall
give
thee
the
pleasures
of
eternitie
.
And
in
these
eternall
pleasures
shalt
thou
eternally
glorifie
thy
supreme
Teacher
,
who
hath
taught
thee
to
a
Kingdome
,
and
that
not
an
earthly
,
fading
,
and
vanishing
Kingdome
,
but
to
a
Kingdome
of
Heaven
that
cannot
be
shaken
,
a
Kingdome
of
blisse
that
hath
no
end
,
a
Kingdome
wherein
the
Righteous
shall
for
ever
shine
in
the
glorie
of
their
Father
:
for
the
Lord
shall
be
their
everlasting
light
,
and
their
God
their
glorie
.
FINIS
.
Imprimatur
.
Thomas
Wykes
,
R.
P.
Episc.
Lond.
Cap.
Domest.
Novemb.
11.
1637.
Notes, typically marginal, from the original text
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