The Heavenly Academy, Chapter 10
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 ascēd 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 onelyonly 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;Jam. …. 13, 15. the same flesh that was the mother, being also the nurse. But the wisdome from above being first pure, and then peaceable,Vers. 17. such are they also, who are kindly taught by that wisdome. Wherefore to trie thy teaching, whether it bee of God, first try whether it bee pure, duplicate page duplicate page that is, agreeable to the Word,Psal. 12. 6. which (the Psalmist saith) is pure.Esa. 8. 20. For if it agree not with the tenour and frame of this Word, there is no true and kindly light in it. Marke also and consider, whether it doe not savour of love, and agree with that meeke and quiet spirit, which of God is much esteemed.1 Thess. 4. 9. For the right Disciples of God are taught to love,Rom. 14. 17, 18, 19. and the God of peace doth fill them with the peace of God.1 Thess. 5. 23. True it is,2 Cor. 13. 11. that if by the evident light of the Word,2 Thess. 3. 16. there is somewhat discovered that beares the true shape of the doctrine of the Nicolaitans, and thou seest that God hates it, this mayest thou also hate: but even the desire and love of peace must not goe out of thy heart; yea, the love of peace must manage thy warre with errour, and even by oppugning it, thou must follow peace and ensue it. And still take heed that thou doe not make little errours great, nor condemne the wheat for the tares, nor seeke to amend lesser errours by a greater fault of schisme and division.
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,Rom. 12. 3. and bound his thoughts concerning himself, by the measure of faith given him of God. Strive what thou canst to increase thy measure, yet use it as it is, and neither thinke of thy abilitie beyond that which it is, nor thinke to produce effects beyond the cause; which is indeed to make something out of nothing. Make use of that which thou hast, which will not onelyonly increase the fruits of thy gift, but increase the gift it selfe, and turne two talents into foure. But if thou goest beyond thy gift, in thy opinion of it, thou goest from truth into errour, from sobrietie into presumption and pride. If thou goe beyond thy gift in thy practice, thou goest beyond strength to weaknesse, beyond that which is, to that which is not, and doest not advance, but lessen thy owne end. For beyond thy sight thou canst not see; neither canst thou finish the house, for the building whereof thou hast not the costs. In the meane time, if thou have a willing mind, God accepts thy doing out of that which thou hast, and expects it not out of that which thou hast not. And if thou bee faithfull in that (though little) which thou hast, God will make thee Ruler over much. It hath beene a fault in divers, though well-meaning soules, sometimes to undertake that which they are not enabled to effect; sometimes to condemne that which they are not enabled to comprehend; and sometimes to approve what they doe not attaine and understand.Job 42. 3. I uttered, saith 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.Job 40. 5. Once have I spoken, but I will not answer: yea twice, but I will proceed no further. Therefore if something bee revealed to a second,1 Cor. 14. 30. which was not to the first, let the first hold his peace. Silence is his first part, who sees not what he should say, and hearing his second.Phil. 3. 15, 16. Therefore according to that which wee have attained, let us walke and speake; and leave that to which wee have not attained, to those that have, untill God shall reveale it. And let those that have a greater measure, help those that have the lesser, not despising their lesser measure, because it is lesser; but even therefore strive to increase it.2 Cor. 8. 14. For thus, in some sort, that equalitie of Manna may bee kept, while the abundance of one supplyes the want of another, and the lesser is filled up by the greater. And let the greater know, that to whom much is given, of him much shall be required; and if a man have received five talents, the proportion of gaine returned, is expressed to bee five; and not two, as for two. And if thou hast gained many, thou shalt rule over many Cities.
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,Ier. 31. 34. saith the Lord,Joh. 6. 45, 47. from the greatest to the least;Joh. 17. 2, 3. even according to that knowledge which is life eternall. And this must needs bee the knowledge of faith;Eph. 2. 8. 1 Thess. 4. 9. for by faith are we saved, even that faith which is the gift of God.Joh. 13. 34, 35. The Disciples of God are also taught to love one another; and by this love are they knowne to be Disciples. And thus by faith have they unitie with the Head, and by love with the Body. Yet is it also true, that the Spirit which gives the light of faith, gives also to divers of the Faithfull divers other powers and operations of light. To one is given wisdome to governe; to another, judgement to decide controversies, doubts, and difficulties; to another, a sharp sight of secrets and mysteries. One excells in contemplative abilitie, another in practicall. One knowes best how to give advice, another knowes better how to obey and follow. Let everie man therefore find out his different abilitie and excellencie, and with his greatest abilitie let him make his greatest traffick. As everie man hath received the gift, so let him exercise and dispence it, as a good Steward of the manifold grace of God.1 Pet. 4. 10, 11. The grace of God is therefore divers and manifold in many, that in many his manifold grace may more evidently & gloriously appeare; and that each having need of other,Sermo divinus humanam naturam supergreditur, nec potest totum & perfectū anima concipere. Iccirco & tantus est numerus Prophetarum, ut multiplex divina sapientia per multos distribuatur. Unde & tacere praecipitur primo in prophetia loquenti, si secundo fuerit revelarum. 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 onelyonly, 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;2 Thess. 1. 12. but make thy selfe happie by glorifying him, and being glorified of him.
Neither doe thou glorifie him onelyonly 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 onelyonly 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?Matth. 5. 47. He expecteth fruits of an eminent vertue beyond others, who beyond others have had an eminent teaching and Teacher. Doe then some excellent things, yee that have so excellent a Master; and glorifie your Master, by doing things more excellent than the meere Schollers of earthly Teachers. To this end, let your fruits issue from the new man, which is taught of God; and not from the old man, which came in by the teaching of Satan. Let the excellent & unmatchable ointments of Christ Jesus give an excellent savour to your works, and let the house of the Church be filled with the savour of these oyntments. Let the sweetnesse thereof so ravish & overcome men, that they may bee forced to confesse, That God is in you of a truth, and that you have beene taught of God. And to this God, which is in you, and hath taught you to excell in vertue, let them give all the glorie.
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.
End of the text · Francis Rous, The Heavenly Academy (1638)