The Heavenly Academy, Chapter 5

The Heavenly Academy · Chapter 5

p. 50CHAP. 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: p. 51for 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.Ephes. 4. 7, 8, 11, 12.Eph 4:7Eph 4:8Eph 4:11Eph 4:12 And for the perfecting of this holy building hee sent downe gifts unto men,1 Cor. 3. 9, 10, &c.1 Cor 3:91 Cor 3:10 by which they were made able and skilfull Builders. And no doubt these are the best & most able Teachers, whom p. 52Christ the great Lord of the building doth enable to teach, and to build by teaching. And indeed if Christ hath enabled that number, which hee hath deputed for this building, how can any man thinke that hee is a fit and kindly builder, except hee be of thataaTremo potiùs quam dico, ne in immensam abyssū abeat navicula, & desit spiritus. Da enim mihi navim vacuam, gubernatorem, nautas, funes, anchoras, omnia disposita, & nusquam esse spiritum venti, nonne tardat, omnis quantuscunque est apparatꝰ, si desit operatio Spiritꝰ? Ita fieri solet, licet sit sermonis ampla supellex, & mens profunda, & eloquentia, & intelligentia, & non adsit Spiritus sanctꝰ, 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.Eph 41 Cor 14 number whom p. 53Christ hath thus enabled? The gifts which Christ gave,Ephes. 4. 12.Eph 4:12 are those that should perfect the Saints, fulfill the worke of the Ministerie, and edifie the body of Christ. Wherefore the Giver of those gifts being gone up on high, let men also lift up their eyes on high for p. 54those gifts. And as the Disciples stayed in Hierusalem, untill they were endued with the power of teaching from on high: so let men that stay in the lower Academie, in their stay, earnestly seeke to receive a power from on high. Let them not wholly look downward, as if from thence they could receive the gifts that are given from above. Indeed looking downe, they may see the gifts that are come down upon others (though not upon themselves) and they may pick up the p. 55crums that fall from the tables of these Masters: and making up these into loaves, they may give them to the hungrie. But it must needs be confessed, that this is a lower kind of abilitie in teaching, seeing that which lends to this must needs be the higher; the borrower here also being a a servant, and therefore inferiour to the lender. And it seemes, that not so much these, as they that received those gifts from on high, doe build by these. But those that receive gifts from on high, p. 56either take not all at the second hand, but somewhat at the first; or if they make use of things formerly taught by the gifts of others, they doe (as it were) quicken and enlive them by their owne gift, and so send them forth newly animated by the same Spirit which spake them. Yea, by this Spirit they often make them not onelyonly to live, but to grow to a greater measure of light or heat, by enlarging them unto more instruction, or kindling them unto a more incentive excitation.

p. 57But 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 divineaaUt 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 p. 58commonly in an eminent and more than ordinarie measure, to those that are enabled and taught from above to bee spirituall Teachers.2 Cor. 4. 6.2 Cor 4:6 God who commanded light to shine out of darknesse, shines in their hearts, to give the light of the knowledge of the glorie of God in the face of Jesus Christ. They receive light, that they may turne others from darknesse to light, and shew them the way of peace, p. 59which by this light they have discovered. They have an Urim from on high; and a spirituall light and sight, by which they become eyes to the blind, and a light to them that sit in darknesse. The great Shepherd of soules, and Master of the highest schoole, doth not send out from his schoole the blind to guid the blind, that both may fall into the ditch, but hee makes shining & burning lights, that they which see them may not onelyonly rejoyce in their light, but bee led by it to the enjoying of p. 60the supreme & soveraigne light, in the vision of whom is perfect blessednesse. And hee that hath this light hath the key of knowledge, by which he can open the mysteries of salvation, and discover the counsells of God, and see the mind of Christ, and find out wonders in Gods Law. He pierceth into the inward veine of the word, and (as it were) lets it bloud, and causeth to spring from it a floud of doctrine: whereas the same word to another that hath not this light, seemes like the Rocke p. 61whereof it was said; Shall I fetch you water out of this Rock?

And thebbMultò 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;**1 Cor. 2. 13.1 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 p. 62ccQui 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 p. 63by conversation; and if this latter be required of women, much more of those men, who are the Teachers and Fishers of men.1. Pet. 3. 1.1 Pet 3:1 They that teach by word onelyonly, seeme to build with one hand onelyonly; they that teach by word and example, build with two hands; but they that teach by word, and destroy by example, doe build with one hand, and pull downe with the other. And certainly, if they destroy what they build, they are great trespassers, and foolish builders. St. Paul shewes p. 64himselfe a wise Masterbuilder, while hee makes himselfe a patterne of his owne doctrine; and being a follower of Christ, calls upon his flock to follow him, as hee followes Christ. Hee calls upon them to do, not only what they have heard, but what they have seene in him:Phil. 4. 9.Phil 4:9 and see what followes such teaching, and such learning; The God of peace shall bee with you.

And this teaching by patterne doth he deliver over to his spirituall posteritie; for he calls upon p. 65Timothy his son (and by him upon his sons sons, even all the sons of Timothy) to bee a walking Word, and a visible Doctrine;1 Tim. 4. 12.1 Tim 4:12 even a patterne of Beleevers,2 Tim. 2. 2.2 Tim 2:2 both in word and conversation.

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, p. 66than 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 p. 67sheweth 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 onelyonly kindleth light in the souls of his Messengers, but makes his Ministers a flame of fire. And, if thus kindled from above, p. 66duplicate page p. 67duplicate page p. 68with holy Barnabas, they be good men, full of faith and the Holy Ghost, that which followed then, may bee hoped will follow now;Acts 11. 24.Acts 11:24 Much people shal be added to the Lord.

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 p. 69experimentall 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,2 Cor. 6. 8, 9.2 Cor 6:82 Cor 6:9 through honour and dishonour, through evill and good report; as unknown, & yet known; p. 70as dying, and yet living; as sorrowfull, and yet alwayes rejoycing; as having nothing, and yet possessing all things: such an one (I say) when he meets with soules in the like estates of honour, or dishonour, and the other differences incident to a Christians life, he can presently out of his owne experience draw forth lessons of direction, reproofe, or consolation: yea, out of his owne experience hee can almost fore-prophesie events, and fore-tell issues out of tentation. And indeed, as p. 71in other states of soule, so especially in the case of a broken spirit, experimentall Teachers have an high & eminent advantage. For such an one lookes back to his owne soule, and there reads the storie of it imprinted by experience, and from thence tells the distressed soule, both the crosse which shee endures, and the joy set before her. Hee talks with the troubled soule in her owne language, having thorowly learned it in this high schoole of experience: and when the grieved p. 70duplicate page p. 71duplicate page p. 72soule doth but heare the Teacher speaking this language, she is received: yea, when she heares him speake so truely of the griefe, shee beleeves it is possible, and perchance likely, that there may bee truth in his comforts: yea, it is no small comfort to the distressed soule, by such infallible and evident descriptions, to find and heare one that hath beene in the like distresse wherin shee is now afflicted. For one of their greatest terrours ariseth hence, that none was ever in their case; and that p. 73the Almightie hath singled them out from all the world, to be the verie marks of his arrowes. Besides, when these men bring consolations for tribulations, they bring sure and sound ones; for they bring everie one of them with a 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 p. 74with themselves have beene comforted of God. Thus this skill of experimentall Divinitie gives an advantage of knowledge, and not of knowledge onelyonly, 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 p. 75soule 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;Mark. 3.Mark 3 They sent out to lay hold on him, saying; Hee is besides himselfe. And no wonder, for they never saw sin in the true ugly shape of it; they were never upon mount Sinai, neither did p. 76they there heare the thunders and lightenings of the Law against sin; and therefore they are not like Moses, who did quake and tremble. Yea, this quaking and trembling is so strange to them, that they 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 p. 77yee 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 vponupon a turne, and is come to p. 78the 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 p. 79agreement, 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 p. 80God 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,2 Cor. 11. 23, &c.2 Cor 11:23 wearinesse and watching, hunger and thirst, cold and nakednes, perils and persecutions, are all but as stubble in his way; and the fire of love, w^ch hath eaten him up, consumes them also, and turnes them into nothing. He feeds his sheep p. 81sometimes at his owne costs, and with an holy symony buyes the work of his owne ministerie, and straines for an argument to approve it. For whereas hee might call2 Cor. 12. 14.2 Cor 12:14 himselfe a Labourer, and so might plead for the wages due to his worke, hee calls himselfe a Father, that thence hee may fetch a reason of providing for his children. Yea, he doth not expresse his love onelyonly under this title of a Father, (though that character being well stamped on a Pastor, with the affections belonging p. 82to it, would make him actively and industriously carefull for the good of the flock) but he descends into the lownesse, and (as it were) the fondnesse of a Nurse:1 Cor. 3. 1, 2.1 Cor 3:11 Cor 3:2 He softly handles and dandles,Hebr. 5. 11, 12.Heb 5:11Heb 5:12 as a Nurse her children,1 Thess. 2. 7, 8.1 Thess 2:71 Thess 2:8 and speakes halfe-words, low doctrines to them, when he sees they are not gone beyond milk, nor come to the digestion of stronger meat. Yea, hee is so fervently affectionate to them, that hee is willing to have imparted to them, not the Gospel of God onelyonly, but his owne p. 83soule. And hee addes the reason; Because they were deare unto him. Hence we learn, That it is the dearnesse of the flock, which is the maine spring that sets all on working. This is it which imparts the Gospel willingly, and not for constraint and lucre: This is it that makes a Teacher instant in season, and our of season: Briefly this is it which makes him with pleasure to undergoe all labours, even from the watching of one houre, to the imparting of his soule or life. So that if you exhort p. 84a Pastor to visit the sick, you exhort him but to one dutie; if you incite him also to comfort the weake-hearted, you invite him but to two; but if you could give him love, you give him a Spring and Incentive, that would move him to these, and all other good duties. And this love is taught by the highest Teacher: for hee is Love in the Fountaine, and all Love besides himselfe, is a streame of this Fountaine.

But on the other side, where this Love is wanting, p. 85du…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 p. 86bastards, 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.

p. 87Therefore take such an one as Timothy, Phil. 2. 19, 20.Phil 2:19Phil 2:20that naturally (and not artificially) cares for the Church, and there is no artificiall man that is like minded to him: for he takes care not only for some pieces, but for the whole estate of the Church. And hee works not pieces of Gods worke, but the whole work of the Lord; yea, hee works it,1 Cor. 16. 10.1 Cor 16:10 as St. Paul did; and how hee did it, wee have seene before. And if you will see the root of it, looke into his inside, and there you shall see the bowells ofPhil. 1. 8.Phil 1:8 p. 88Christ Jesus.Phil. 1. 8.Phil 1:8 The bowells of Christ Jesus, that often would have gathered Jerusalem, as a hen gathereth her chicken: the bowells of Christ Jesus, that accounted the gaine of soules to be his meat and drink: the bowells of Christ Jesus, that have in them the greatest love to the flocke: for greater love hath no man, than he that layeth down his life for his flocke. These bowells are in St. Paul: and therefore no wonder, if having received the bowells of Christ, by the spirit of p. 89Christ, 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,1 Joh▪ 4. 16.1 John 4:16 whose name, and nature, & verie being is love; and by whom men are taught to love one another; He it was, that did put an earnest care of the Church1 Thess. 4. 9.1 Thess 4:9 into the heart of Titus; & p. 90therefore hee it was also,2 Cor. 8. 16.2 Cor 8:16 that did put the bowells of love into him,2 Cor. 7. 15.2 Cor 7:15 from which issued this care. And if thou hast the same bowells, thy flocke will be thy children, and thou wilt be a father to them: in their reigning, thou shalt reigne; they will be thy joy and thy crowne now, and thy great rejoycing hereafter in the day of the Lord Jesus. Thou shalt come to him, and say; Behold, I and the children whom thou hast given me. And hee shall say to thee; Well done, good and faithfull servant, p. 91because thou hast fed, and loved these my lambs, thou hast loved me; and because thou hast gained many, rule thou over many Cities.