THE HUNDRED AND TEN CONSIDERATIONS OF SIGNIOR JOHN VALDESSO: TREATING OF THOSE things which are most profitable, most necessary, and most perfect in our Christian Profession. WRITTEN IN SPANISH, Brought out of Italy by Vergerius, and first set forth in Italianat Basil by Coelius Secundus Curio, ANNO 1550. Afterward translated into French, and Printed at Lions 1563. and again at Paris 1565. And now translated out of the Italian Copy into English, with notes. Whereunto is added an Epistle of the Authors, or a Preface to his Divine Commentary upon the Romans. 1. COR. 2. Howbeit we s●…eak wisdom amongst them that are perfect, ●…et not the wisdom of this world. OXFORD, Printed by LEONARD LICHFIELD, Printer to the University. Ann. Dom. 1638. The Publisher to the READER. THese truly Divine Meditations or Considerations of Signior JOHN VALDESSO, a noble man of Spain, (who died almost an hundred years ago) having been so acceptable to pious Vergerius, to learned Coelius Secundus Curio, and to many other both French and Italian Protestants, that they have been translated out of the original Spanish Copy, and printed three or four times in those languages; It seemeth to me a reasonable and charitable desire to print them now in English, without any alteration at all from the Italian copy; the Spanish being either not at all extant, or not easy to be found. It is certain that the book containeth many very worthy discourses of experimental and practical Divinity, well expressed and elegantly illustrated; especially concerning the Do●…trine of justification and mortification: and yet ●…otwithstanding there be some few expressions ●…d similitudes in it, at which not only the weak ●…der may stumble, and the curious quarrel, but ●…o the wise and charitable reader may justly ●…lame. To have removed these few stumbling blocks, or offensive passages, by leaving them out, or by altering them, had not been the work of a Translator, but of an Author; besides the ill example of altering ancient Authors, which is one of the greatest causes of the corruption of truth and learning. Therefore it hath been thought fit to print the Book, according to the Authors own Copy, but withal to give particular notice of some suspicious places, and of some manifest errors, which follow particularly expressed in the ensuing folios; referring the rest (if any there be) to the judgement of the reader. He lived where the Scriptures were in no reputation, and therefore no marvel that he should speak so slightly of them; but rather on the contrary, it may seem a marvellous thing in our eyes, to have a Statesman in those parts, at that time, so far illuminated and taught of God as he was. May it please the Divine goodness, that every reader may reap the like comfort and profit to his soul by it, as the Translator and Publisher humbly and thankfully acknowledge that they have done, and they have their main scope and aim in publishing it. Glory be to God on high! BRIEF NOTES RELATING TO THE DUBIOUS AND OFFENSIVE places in the following CONSIDERATIONS. To the 3 CONSID. upon these words, Not for thy speech! Other Law and other Doctrine have we. THese words about the H. Scripture suit with what he writes elsewhere, especially Consid. 32. But I like none of it, for it slights the Scripture too much: holy Scriptures have not only an Elementary use, but a use of perfection, and are able to make the man of God perfect 1. Tim. 4. And David (though David) studied all the day long in it: And joshua was to meditate therein Day and Night. josh. the 1. To the 3 CONSID. upon those words, As they also make use of the Scriptures to conserve the health of their minds. All the Saints of God may be said in some sense to have put confidence in Scripture, but not as a naked Word severed from God, but as the Word of God: And in so doing they do not sever there trust from God. But by trusting in the word of God they trust in God. He that trusts in the King's word for any thing trusts in the King. To the 5 CONSID. Upon these words. God regards not how pious, or impious we be. This place together with many other, a●… namely Consid. 71. upon Our Father; and Consid. 94. upon these words▪ God doth no●… hold them for good, or for evil for that they observe, or not observe etc. though it were the Author's opinion, yet the truth of it would be examined. See the note upon Consid. 36 To the 6 CONSID. The Doctrine of the last passage must be warily understood. First that it is not to be understood of actual sins, but habitual, for I can no more free myself from actual sins after Baptism, than I could of Original before, and without Baptism. The exemption from both, is by the Grace of God. Secondly, among Habits some oppose Theological virtues, as Vncharitablene●…e oppos●… Charity, Infidelity, Faith; Distrust Hope: Of these none can free themselves of themselves, but only by the Grace of God: Other Habits oppose moral virtues, as Prodigality opposes Moderation; and Pusillanimity, Magnanimity: Of these the heathen freed themselves, only by the general Providence of God, as Socrates and Aristides, etc. Where he says the Inflammation of the natural▪ he says aptly, so it be understood with the former distinction, for Foams is not taken away, ●…t Accensio Fomitis; the natural concupiscence is not quite extinguished, but the hea●…e of it af●…waged. To the 11 CONSID. He often useth this manner of speech ●…leeving by Revelation, not by relation, whereby I understand he meaneth, Only the effectual operation or illumination of the holy spirit, testifying, and applying the revealed truth of the Gospel; and not any private Enthusiasms, or Revelations: As if he should say; a general apprehension, or assent to the promises of the Gospel by hearsay, or relation from others, is not that which filleth the heart with joy and peace in believing; but the spirits bearing witness which our spirit revealing and applying the general promises to every one in particular with such sincerity, and efficacy, that it makes him godly, righteous, and sober all his life long; this I call believing by Revelation, and not by Relation. To the 32 CONSID. I much mislike the Comparison of the Images, and H. Scripture, as if they were both but Alphabets and after a time to be left. The H. Scripture●… (as I wrote before) have not only an Elementary use, but a use of perfection, neither can they ever be exhausted, (as Pictures may be by a plenary circumspection) but still even to the most learned and perfect in them, there is somewhat to be learned more: Therefore David desireth God in the ●…19 Psalm, to open his eyes that he might see the wondrous things of his Laws, and that he would make them his study. Although by other words of the same Psalm it is evident, that he was not meanly conversant in them. Indeed he that shall so attend to the bark of the letter, as to neglect the Consideration of God's Work in his heart through the Word, doth amiss; both are to be done the Scriptures still used, and God's work within us still observed, who works by his Word, and ever in the reading of it. As for the Text, They shall be all t●…ught of God, it being Scripture cannot be spoken to the disparagement of Scripture; but the meaning is this, That God in the days of the Gospel will not give an outward Law of Ceremonies as of old, bu●… such a one as shall still have the assistance of the holy spirit applying it to our hearts, and ever outrunning the Teacher, as it did when Peter taught Cornelius: there the case i●… plain, Cornelius had revelation, yet Peter was to be sent for, and those that have inspirations must still use Peter, God's Word: if we make another sen●…e of that Text; we shall overthrow all means, save catechising, and set up Enthusiasms. In the Scripture are Doctrines, these ever teach more and more. Promises, these ever comfort more and more Ro. 15. 4. To the 33 CONSID. The Doctrine of this Consideration cleareth that of the precedent. For as the servant leaves not the letter when he hath read it, but keeps it by him, and reads it again and again, and the more the promise is delayed, the more he reads it, and ●…ortifies himself with it; so are we to do with the Scriptures and this is the use of the promises of the Scriptures. But the use of the Doctrinal part i●… more, in regard it presents us not with the same thing only when it is read as the promises do, but enlightens us with new Considerations the more we read i●…. Much more might be said, but this sufficeth, he himself allows it for a holy conversation and refreshment. To the 36 CONSID. On these words, Neither fearing chastisement for transgressiion; nor hoping for reward, for observation, etc. All the discourse from this line till the end of this Chapter may seem strange, but it is suitable to what the Author holds elsewhere, for he maintains that it is Faiith and Infidelity that shall judge us now since the Gospel, and that no other sin or virtue hath any thing to do with us; if we believe, no sin shall hurt us; if we believe not, no virtue shall help us. Therefore he saith here we shall not be punished (which word I like here better than chastisement, because even the godly are chastised but not punished) for evil doing nor rewarded for welldoing or living, for all the point lies in believing or not believing. And with this exposition the Chapter is clear enough, but the truth of the Doctrine would be examined, however it may pass for his opinion, in the Church of God there is one fundamental, but else variety. To the XXXVII. CONSID. On these words; That God is so delicate and sensitive etc. The Apostle saith that the wages of Sin is death, and therefore This note is the French Translators. there is no sin so small, that merits not death, and that doth not provoke God, who is a jealous God. To the 46 CONSID. On these words, Exercise not thyself in anything pretending justification. He meaneth (I suppose) that a man presume not to merit, that is, to oblige God, or justify himself before God, by any acts or exercises of Religion; but that he ought to pray God affection●…tely, and fervently to send him the light of his spirit, which may be unto him as the sun to a Traveller in his journey, he in the mean while applying himself to the duties of true Piety, and sincere Religion, such as are Prayer, Fasting, Alme●…-deedes, etc. after the example of devout Cornelius To the 49 CONSID. On these words, Remaining quiet when they perceive no motion, etc. In indifferent things there is room for motions and expecting of them; but in things good, as to relieve my Neighbour, God hath already revealed, his Will about it. Therefore we ought to proceed, except there be a restraining motion (as S. Paul had) when he would have preached in Asia, and I conceive the restraining motions are much more frequent to the godly, then inviting motions; because the Scripture invites enough, for it invites us to all good, according to that singular place, Phil. 4. 8. A man is to embrace all good, but because he cannot do all, God often chooseth which he shall do, and that by restraining him from what he would not have him do. To the same CONSID. Upon these words, A man's freewill doth consist, etc. He means a man's frewill is only in outward, not in spiritual things. To the same CONSID. On these words, Neithor Pharaoh, nor judas &c. could cease to be such. This doctrine however true in substance, yet needeth discre●…t, and wary explaining To the LVIII. CONSID. Upon the seventh difference. By occasions (I suppose) he meaneth the ordinary, or necessary duties, and occasions of our calling and condition of life; and not those which are in themselves occasions of sin; such as are all vain conversations: For as for these, pious persons ought always to avoid them: but in those other occasions, God's Spirit will mortify and try them as gold in the fire. To the LIX. CONSID. Upon these words, And with doubtfulness I see he prayed in the Garden. To say our Saviour prayed with doubtfulness, is more than I can or dare say; But with condition, or conditionally he prayed as man, though as God he knew the event. Fear is given to Christ, but not doubt, and upon good ground. To the LXII. CONSID. This Chapter is considerable, the intent of it, that the world pierceth not godly men's actions no more than Gods, is in some sort true because they are spiritually discerned. 1. Cor. 2. 14. So likewise are the godly in some sort exempt from Laws, for Lex iusto non est pofita: But when he enlargeth them hegoes too far. For first concerning Abraham and Sara, I ever took that for a weakness in the great Pat●…k: And that the best of God's Se●…vants should have weaknesses is no way repugnant to the way. of God's Spirit in them, or to the Scriptures, or to themselves being still men, though godly men. Nay they are purposely accorded in holy Writ. Wherefore as David's Adultery cannot be excused, so need not Abraham's Equivocation, nor Paul's neither, when he professed himself a Pharisee, which strictly he was not, though in the point of Resurrection he agreed with them, and they with him. The reviling also of A●…anias seems by his own recalling, an oversight; yet I remember the Fathers forbid us to judge of the doubtful actions of Saints in the Scriptures; which is a modest admonition. But it is one thing not to judge, another to defend them. Secondly, when he useth the Word jurisdiction allowing no jurisdiction over the godly, this cannot stand, and it is ill Doctrine in a commonwealth. The godly are punishable as others, when they do amiss, and they are to be judged according to the outward fact, unless it be evident to others, as well as to themselves that God moved them. For otherwise any Malefactor may pretend motions, which is unsufferable in a Commonwealth. Neither do I doubt but if Abraham had lived in our Kingdom under government, and had killed his son Isaac, but he might have been justly put to death for it by the Magistrate, unleffe he could have made 〈◊〉 appear, that it was done by God's immediate precept. He had done justly, and yet he had been punished justly, that is in huma●… foro & secundum praesumptionem legalem. So may a war be just on both sides, and was just in the Canaanites and Israelites both. How the godly are exempt from Laws is a known point among Divines, but when he says they are equally exempt with God, that is dangerous and too far. The best salve for the whole Chapter, is to distinguish judgements There is a judgement of authority (upon a fact) and there is a judgement of the Learned; for as a Magistrate judgeth in his tribunal, so a Scholar judgeth in his study, and censureth this or that; whence come so many Books of several men's opinions: perhaps he meant all of this later not of the former. Worldly learned men cannot judge spiritual me●… actions, but the Magistrate may. To the LXIII. CONSID. The Author doth still discover too slight a regard of the Scriptures, as if it were but children's meat, whereas there is not only milk there, but strong meat also. HEB. 5. 14. Things hard to be understood. 2. PFT. 3. 16. Things needing great Consideration. MAT. 24. 15. Besides he opposeth the teaching of the spirit to the teaching of the scripture, which the holy spirit wrote. Although the holy spirit apply the scripture, yet what the scripture teacheth, the spirit teacheth, the holy spirit indeed sometime doubly teaching both in penning and in applying. I wonder how this opinion could befall so good a man as it seems Valdesso was, since the Saints of God in all ages have ever held in so precious esteem the word of God, as their joy, and Crown, and their Treasure on earth. Yet his own practice seems to confute his opinion, for the most of his Considerations being grounded upon some text of scripture, shows that he was continually conversant in it, and not used it for a time only, and then cast it away, as he says strangely. There is no more to be said of this Chapter but that his opinion of the scripture is unsufferable. As for the text of S. PFT. 2. Ep. 1. 19 which he makes the ground of his Consideration, building it all upon the word vutill the day star arise, it is nothing. How many places do the Fathers bring about Until against the Heretics who disputed against the Virginity of the blessed Virgin out of that text MAT. 1. 25. where it is said, Joseph knew her not, until she had brought forth her first borne Son, as if afterwards he had known her: and indeed in common sense, if I bid a man stay in a place until I come, I do not then bid him go away but rather stay longer, that I may ●…peak with him or do some thing ●…e when I do come; so 〈◊〉. Peter bidding the dispersed Hebrews at●…end to the word till the day da●…, doth not bid them then cast away the word, or leave it off: but however he would have them attend to it till that time, and then afterward they will attend it of themselves without his exhortation. Nay it is observable that in that very place he prefers the Word before the sight of the Transfiguration of Christ. So that the Word hath the precedence even of Revelations and Visions. And so his whole discourse and sevenfold observation falls to the ground. To the 65. CONSID. on these words, Acknowledging the benefit received by jesus Christ our Lord; like as it betides unto a thirsty Traveller, to whom & ●…. This comparison is infinitely too base, there is none of the references, which we have had with our Lord jesus Christ, dissolved but This note is the French Translators. infinitely perfected, and he shall ever continue our glorious head, and all the influences of our happiness shall ever descend from him, and the chief our glory shall (a●… I conceive) consist in that which he saith amongst the last words that he spoke in the 17. john. v. 24. Father I will that they also whom thou hast given me ●…ee with me, where I am, that they also may behold the glory which thou hast given me before the foundation of the world. To which agreeth that which S. Paul writes, 2. THES. 1. chap. v. 9 To the 69. CONSID. upon these words, So much faith, as thereby to remove Mountains. Divines hold, that justifying faith, and the faith of miracles are diverse gifts, and of a different nature, the one being gratia gratis da●…a, the other gratia gratum faciens, this being given only to the godly, and the other sometimes to the wicked. Yet doubtless the best faith in us is defective, and arrives not to the point it should, which if it did, it would do more, than it does. And miracle-working as it may be severed from justifying faith, so it may be a fruit of it, and an exaltation. 1. JOHN. 5. 14. To the 94. CONSID. By Hebrew piety, he meaneth not the very C●…remonies of the jews, which no Christian observes now, but an analogat observation of Ecclesiastical, and Canonical laws, supe●…duced to the scriptures, like to that of jews, which they added to their divine law. This being well weighed, will make the Consideration easy, and very observable: For at least, some of the Papist●… are come no●…, to what the Pharisees were come in our Saviour's time. CELIO SECUNDO CURIONE, A SERVANT OF JESUS CHRIST, to all those, that are Sanctified by God the Father, & saved, and called by jesus Christ our Lord, The Mercy, the Peace, and the love of God be multiplied unto you. SEE here (Brethren) we make tender unto you, not of Boccace his Hundred Novelties, but of the Hundred and ten Considerations of Valdesso; the great importance whereof I shall declare unto you. Many both Ancient and Modern, have written, of Christian afsayres, and of them, some better than others; but who he is, next the Apostles of our Lord, and the Evangelists, that hath written more substantially, and Divine-like, then john Valdesso, would perhaps be hard to find. There be some of them that have left indeed many great and laborious Books; but amongst them there are also many of little importance, and that are not much necessary to a Christian life, being fraught with unprofitable Questions, and Philosophical dtsputations, from whence hath sprung a thousand inconveniences in the Church of Christ. And to give a proof that I say the truth in this matter, I set down some of these inconveniences, whereby judgement may easily be given of the rest. First therefore, in a●… much as they have written huge Books, they could not avoid many falsities, follies, and vanities: For as the wise man testifieth, many words cannot want much vanity. Next, these great Writers have drawn all the Sriptures to Questions, and Disputations, and made as it were an Academy thereof, raising such doubts in every thing as they have made the Doctrine of the Son of God, and of his Apostles, and our most certain, and infallible hope of Eternal life to become a matter altogether doubtful. And this which I shall now add, is not of less importance, than the other inconveniences; and that is, that with their ample, and infinite volumes they have withdrawn, and estranged men from the study of the truly holy Scriptures, and from the Contemplation of simple verity, and instead of Christ's Disciples have made them mens Scholars; So that we are come to that pass, as more and greater credit is given to those which are termed Doctors (as if so be Christ and his Apostles were not the true, and Eternal Doctors and masters of the Church) then to the simple Doctrine of Christ himself. This is the benefit and the edification that the Church hath reaped from these huge volumes; which our Lord and Saviour jesus Christ seeing, (the safety of his Church being more dear unto him, than his own life) he hath stirred, and raised up some, and opened their eyes, to the intent, that they should by little and little reduce his sheep to the green and healthful pastures of holy Scripture, and to the pure, clear, and sweet Fountains of God's Word. And herein every one hath busied himself according to his talon, that is, the gift which he hath received. But to me it seems, and I hope it will do so likewise to a●… that have a true relish of Christ's Doctrine, that this our Author in these divine Considerations, and some other writings of his, hath so well considered and propounded to all our Considerations the duties of a Christian man, that there are but a few, very few, that can go before him. He hath not indeed writ so huge a Volume, nor scribbled so much paper: No, the Books which he hath written, are little, and few, but pure, clear, and truly Divine. Many have written of the virtues, manners, and duties of a wise and good man, as Aristotle, Panetius, and Cicero, and amongst Christians, Ambrose; and in our age, Thomas Venatorius: But none of all these hath entreated with such sublimity, nor made such effectual demonstration, nor discoursed with such sweetness, nor with such Majesty, nor with such authority, nor with such grace, as our Valdesso. This, this is that which truly deserves to be entitled the Book of Christian duties, the Book of Christian demon●…rations, and of truly divine speculations. Herein is showed the Original, the Cause, the Progress, and the End of every motion, of every action, of every event, that is done under heaven, either by God or the Devil, or by the godly, or by the wicked man; and all this from clear, certain, and unquestionable Principles of holy Scrip●…ure, accompanied with so good, and proper examples, and similitudes, and compassions, and divisions, and definitions, that unless we will be too too obstinate, and out of common sense, we must needs come to agreement touching that which a man owes unto God, to himself, and to his Neighbour. And further, what the benefit of Christ is, and to whom it is profitable, what the infirmity, and what the Power of Christ is, his abasement, an●… his exaltation, our own Mortification, and our Vivification, Election, and Reprobation, and a thousand other like good and profitable heads are here to be clearly learned in such manner, as growing practic in this Book you shall come to understand all things necessary to holy Scripture better than by the great and many Commentaries of many others. Now for this great, and heavenly treasure we are all debtors to M. Peter Paul Vergerius, as the instrument of the divine Providence in causing it to be printed for the view, & enjoyment of every one. He coming from Italy, and leaving his feigned Bishopric to come unto a true Apostleship, whereunto he was called by Christ, brought with him many excellent compositions, doing herein, as men use to do, when their houses are on fire, or their City sacked, and ruined; every one endeavours to escape away with the best, and most precious things that he hath: so our Vergerius esteeming nothing more dear than the glory of our Lord and Saviour jesus Christ, brought away with him those things, which might best serve to the illustration and enlargement thereof. He abandoned therefore the earthly treasures, and brought away with him the heavenly, and divine treasures, amongst which this is one of the best, and most rare that can be imagined. And knowing that good, and excellent things become so much greater, better, and more praiseworthy, as they become more common, he left unto me these hundred and ten Considerations, that I should cause them to be put in print, which I have, as you see accordingly performed with as much diligence as I have known, or been able to use. These Considerations, as many well know, were first written by the Author in the Spanish language, but afterward by a certain pious and worthy person translated into Italian. Yet have they not been able altogether to quit those forms of speech which are proper to Spain. And beside there are some words, though not many, of the language of the Author For john Valdesso was by Nation a Spaniard of noble kindred of an honourable degree, and a resplendent Chevali●…r of the Emperor, but a much more honourable & resplendent Chevalier of Christ. True it is, he did not much follow the Court, after that Christ had revealed himself unto him, but abode in Italy, spending the greatest part of his life at Naples, where with the sweetness of his Doctrine, and the sanctity of his life he gained many Disciples unto Christ; and especially among the gentlemen, and Cavaliers, and some Ladies: he was very eminent, and most praiseworthy in all kind of praise. It seemed that he was appointed by God for a Teacher, and Pastor of noble and illustrious Personages: Although he was of such benignity, and charity, that he accounted himself debtor of his Talon to every me one and rude person, and became all things to all men, that he might gain all to Christ. And not this alone, but he gave light to some of the most famous Preachers of Italy, which I very well know, having conversed with them themselves. He never had wife, but lived most continently, nor did he attend to aught else, as much as he could, then unto tru●… Mortification, in which death overtaking him, he became perfectly mortified, so to b●… perfectly quickened in the Resurrection of the Just, and to enjoy our Lord Christ. He died in Naples about the year 1540 He hath left behind him also certain other good, and pious Compositions, which as I hope shall by Vergerius his means be communicated ●…nto you. Go to then, Brethren, and Sisters, in the Love of God, and in the precious blood of Christ jesus, take this Treasure, and think withal, that the benefit lies not in having, and possessing it, but in the use and fruit, that is thence to be gathered. He hath made Consideration of these good things not to give nourishment to the imagination only, but likewise to put in execution that which hath been considered, and resolved on. It is necessary indeed, that we should have the knowledge, but it is necessary like wise to accompany the practice therewith, in as much as the commendacommendation of every v●…rtue▪ and art consisteth in the practice, and in the performance of action agreeable to that virtue and Art. And you that wast all your time idly in reading of Boccace his hundred Novelties, and the like, lay them a while aside, and read these Considerations of Valdesso, which are indeed tru●… Novelties. For in them is treated of that great Divine, and joyful new and gladsome tidings of the Gospel of jesus Christ, of the great Pardon for sins, of the Reconciliation made with God by the death of the Son of God. Here you shall find the true and holy Enamourments of God, and of Christ with mankind. Here you shall understand the true Embraces, and the true Kisses given by means of the holy Spirit. And last of all you shall here find where the true delights and pleasures of those souls are, which are enamoured of God and of Christ, and disenamoured of the world. And if happily the language se●…me not so spruce and dainty, as that of Boccace, call to mind that which great Paul the Apostle of Christ jesus hath said, that the Kingdom of God stands in the power of the Spirit, and not in excellency of speech. Howbeit to say truth, neither is this manner of speech to be slighted: For I verily find it exceeding proper, and good to express that which is intended; and that is the chief virtue of every Writer. But I will here put an end to my discourse, that I may no longer deprive you of the sacred reading of these divine Considerations, which you also reading, and that with diligence, and prayers to God for me and all others, shall take into due Consideration: To the end, that we may came all to be enamoured of Christ, and incorporated in him, as he is incorporated in us; To whom be Honour and Glory everlasting! From Basill the 1 of MAY, 1550. A TABLE OF THE HUNDRED AND TEN CONSIDERATIONS. HOw it is to be understood, That man was created after the Image, and Likeness of God. 2 That man's happiness consisteth in knowing God, and that we cannot know God, except we first know Christ. 3 In what the Sons of God differ from the Sons of Adam. 4 From whence the revengeful affection proceeds in men: And what effects the long sufferance causeth, wherewith God goes deferring the revenge of those injuries which men do unto him. 5 The difficulty that is to enter into the Kingdom of God, how it is to be entered, and in what it consists. 6 Two Depravations of man, the one natural, the ●…ther acquisite. 7 That God will that we should remit unto him the execution of all our desires. 8 The Covenant whi●…h jesus Christ our Lord made between God and man. 9 An excellent Privilege of Piety. 10 In what manner the estate of the Christian person, that believes with difficulty is better than of that person, ●…hat believes with ease. 11 In what manner Gods being Just doth r●…dound to the profit of them that by Revelation believe in Christ. 12 In what manner the reason of our inward man serves us to that which the eyes of our outward man. 13 A Comparison which showeth in what the benefit, which the Regeneration of mankind hath received from God by Christ jesus doth consist. 14 Amongst the things which Christian piety obligeth us to believe what that is which is believed with greatest difficulty. 15 How Christian persons ought to govern themselves, in their tribulations, afflictions, and troubles. 16 That the promises of God belong to them who believe them. 17 In what manner a man ought to resolve himself touching the world, and touching himself, that he may become a true Christian. 18 In what things that person ought to be exercised who pretends, and desires to enter, and to persevere in the Kingdom of God; and what a man puts of his own thereunto. 19 That the Christian life consisteth in this, that a man esteem himself dead to the world, and pretend to live to God. 20 That in the infirmity, amendment, and health of the mind men ought to govern themselves as in those of the body. 21 The difference of sins, and sinners. The obligatio●…s of piety. The signs of piety and impiety. 22 For what reason God gives a child unto a pious person, and suddenly takes him away. 23 That in him whom God disenamours of the world, and enamours of himself, the self same things be fall, as do to him that disenamours himself of one woman, and emours himself of another. 24 That those persons, who are governed by the holy Spirit, in their serving of God pretend to increase in the love of God. 25 In what sort pious persons are moved to put in execution the Justice of God. 26 That the flesh, whilst it is unregenerated flesh, is the enemy of God, and that Regeneration is properly the work of the holy Spirit. 27 That by Mortification a Christian man maintains himself in his resolution, and by reduoing of his mind to God, he maintains himself in the certainty of God's Providence▪ 28 For a man to assure himself of his Vocation. 29 That to believe with difficulty is a sign of Uocation. 30 That God in communicating spiritual things unto us, dealeth as in giving us the fruits of the earth. 31 That the liveliness of affections is more damageable, then that of the Appetites; and that it is necessary, that both the one, and the other should be mortified. 32 In what consisteth the abuse, and in what co●…sisteth the use of Images, and of the holy Scriptures. 33 In what manner through the patience, and through the consolation of the Scriptures we maintain ourselves in hope. 34 In what doth consist the benefit which men have obtatned from God by Christ. 35 Whence it is, that that difficulty comes which pious persons have to continue in that which appertains to piety, and justification. 36 In what the Christian liberty doth consist; ho●… it is known; and how it is exercised. 37 That they that know God by men's relation, have a false opinion of him, and they that know him by the holy spirit, have a good. 38 By a comparison is showed in what the error of false Christians doth consist; and what thing that is, which true Christians do. 39 That quickening answereth to mortification, and the glory of the resurrection answereth to quickening. 40 Two wills in God, one mediate, and another immediate. 41 That God will, that pious persons should know, that all things are to come from him, and that they should pretend to have them all of him. 42 In what sort a pious person ought to govern himself in the state of prosperity, and in inward adversities. 43 How a pious person may assure himself to have obtained piety, and justification by the spirit, and not by humane wisdom. 44 In what manner a man shall know what fr●…it he●… hath made in mortification: and what is the cause, that they who apply themselves to piety, are solicited by affections, and appetites, with which they were never before solicited. 45 When●…e the fear of death proceeds in pious persons; and that it is a sign of Predestination for a man to content himself that there should be another life. 46 That they, who walk through the Christian path without the inward light of the holy spirit, are like unto them that walk in the night without the light of the Sun. 47 Four Countersignes to know them by, who pretend piety, and the spirit▪ not having either t●…e one, or the other. 48 That he who prays, and works,. and understands, doth then pray, work, and understand as he ought, when he is inspired to pray, to work, and to understand. 49 Whence it proceeds, that humane wisdom will not attribute all things to God; and in what manner they ought to be attributed to him. 50 In what the depravation of man doth consist, and in what his reparation doth consist. In what Christian perfection doth consist. 51 In what manner God makes himself to be felt, and in what manner God makes himself to be seen. 52 That a Christian ought to put an end to the affection of ambition, which doth consist in growing; and also to that, which doth consist in conserving. 53 In what matter the men of the world attending unto honour, are less vi●…ious, then attending unto conscience. 54 That prayer, and consideration are two books, or interpreters, very sure ones to understand holy Scripture: and how a man ought to serve himself of them. 55 Against curiosity; and how the holy Scriptures ought to be read without curiosity. 56 Which is the most certain, and most secure way to obtain perfect mortification. 56 Whence it comes to pass, that by the knowledge, and sense of the things of God the flesh is mortified. 58 Eight differences between them who pretend, and procure to mortify themselves with their proper industry, and them, who are mortified by the holy spirit. 59 That in the motives to pray the spirit doth certify a man, that he shall obtain that which he demands. 60 Whence it proceeds, that the superstitious are severe, and the true Christians are merciful and pitiful. 61 In what manner a pious person governs himself in those things that befall him. 62 That humane wisdom hath no more Jurisdiction in the judgement of their works who are Sons of God, then in the judgement of the proper works of God. 63 That the holy Scripture is like a candle in a dark place, and that the holy spirit is like the Sun: this showed by seven conformities. 64 In what manner Jesus Christ our Lord will be followed and imitated. 65 How that is to be understood, which S. Paul saith, that Christ reigneth, and shall reign, until the resurrection of the just be made, when he doth consign his kingdom to his Eternal Father. 66 In what manner the malignant spirit is more Impetuous, than the holy spirit. 67 That in the regenerate only by the holy spirit there being experience of the things of God, there is also certification of them. 68 That the desire of knowledge is an imperfection in a man, contrary to the judgement of humane wisdom. 69 That a man ought always to acknowledge himself incredulous, and defective in faith: and that there is so much faith in a man as there is knowledge of God and Christ. 70 In what those three gifts of God, faith, hope, and charity do consist, and in what their eminency amongst oth●…r gifts doth consist: and the eminency of charity amongst the thee gifts. 71 Upon the most holy prayer of Our Father. 72 That man pretending that part of the image of God which did not appertain unto him, lost that part which did appertain to him. 73 That the Union between God and man is made by love: that love grows from knowledge: what a kind of thing knowledge, love, and Union is. 74 That it betides to pious persons in spiritual things, as it befalls in outward things ●…o him, who having been blind begins to see. 75 How it is understood, that God coummunicates unto us his divine treasures by Christ: how God reigns by Christ, and how Christ is the head of the Church. 76 What thing scandal is, and in what manner Christian persons ought to govern themselves in the scandal. 77 Two contrarities between them that live according to the flesh, and them that live according to the spirit. 78 Two griefs, one according to the world, and the other according to God: and two weaknesses, one according to the flesh, and the other according to the spirit. 79 How perilous the errors be which men do pretending piety. 80 What Gods intent is demanding of m●…n that which of themselves alone they cannot give him: and why he gives them not at once all that which he will give them. 81 Two weaknesses in Christ, and his members, and Two Powers in him and them. 82 In what properly consisteth that Agony which jesus Christ our Lord felt in his Passion, and in his death. 83 Five considerations in the resurrection of Christ. 84 That only the incoporation in Christ is that which mortifies. 85 Four manners by which a christian knows God by means of Christ. 86 To know the inward motions, when th●…y are of the holy, when they are of the malignant spirit, and when of a man's proper spirit. 87 That all the creatures were spoilt in man's depravation, and that they shall be restored in man's reparation. 88 What the cause may be, that God commanded man that he should not eat of the tree of the knowledge of good and evil. 89 Six causes, for which it seems necessary that the Son of God should live in t●…at manner and that form of life, wherein he did live. 90 In what the christian perfection, the duty, and d●…corum do consist. 91 That only the Sons of God have certain satisfaction in every thing. 92 In what manner mortification is the proper countersigne, by which we know ourselves the Sons of God. 93 That that suffering is most christian and most acceptable to God, in which he that suffers, finds least of his own will. 94 Three sorts of conscience, one by the law natural, & the other by the written laws, and the other by the Gospel. 95 That men are incapable of the divine generation of the Son of God; and of the spiritual regeneration of the ●…onnes of God. 96 That then a man knows himself a Pilgrim in this world, when because God loves him, the world persecutes him. 97 Whether justification be a fruit of piety, and whether piety be a fruit of justification. 98 How that is to be understood, that the holy Scripture saith, attributing condemnation sometimes to infidelity, and sometimes to evil works, and salvation sometimes to faith, sometimes to good works. 99 Whence it proceeds, that men believe not that all our sins were chastised in Christ, or they believe it with difficulty. 100 That the fruits, which in christian persons in the beginning of their incorporation in Christ seem of the spirit, are of the flesh. 101 Whence it proceeds, that the impious cannot believe, that the superstitious believe with ease, and that the pious believe with difficulty. 102 That christian faith hath necessity to be confirmed with experience; of what kind the experience is, and how it i●… obtained. 103 Against the imagination with which our christian faith is troubled. 104 That Baptism through the faith of the Gospel is efficacious even in children who die before they come to the age to be able to approve their being baptised. 105 Three Principles whence the ignorances arise, with which men err against God. 106 That that which the Scripture calls the knowledge of good and evil the wise men of the world have called, and do call natural light, prudence, and humane reason. 107 In what manner from a mans not knowing himself, nor God, there is caused in him an impossibility in accepting the grace of the Gospel. 108 In what manner the evil of Adam's disobedience appertains to us all: And the good of Christ's obedience reacheth unto us all. 109 The conceit, which as a christian I have at present of Christ, and of them who are the members of Christ. 110 That the spiritual gifts are not understood, until they be possessed. BEing desired by Mr vicechancellor Dr Bailiff to peruse this Book, entitled [The Hundred and ten Considerations of JOHN VALDESSO,] and to give a censure of it; I cannot but much approve and commend the greatest part of it, as very worthy of the Press, and a Christians reading. There be some passages obscure, dubious, and offensive, wherein notwithstanding, the Publisher has given me satisfaction, and I doubt not but his Annotations in the Preface together with M. Herbert's Apology for the offensive places will do the like to every unpreiudicate and unpartial Christian Reader. THOM. JACKSON CCC. Pres. A Copy of a letter written by Mc George Herbert to his friend the Translator of this Book. MY dear and deserving Brother, your Valdess●… I now return with many thanks, and some notes, in which perhaps you will discover some care, which I forbore not in the midst of my griefs; First for your sake, because I would do nothing negligently that you commit unto me; Secondly for the Author's sake, whom I conceive to have been a true serv●…nt of God; and to such, and all that is theirs, I owe diligence; Thirdly for the Church's sake, to whom by Printing it I would have you consecreate it. You owe the Church a debt, and God hath put this into your hands (as he sent the fish with money to S. Peter,) to discharge it: happily also with this (as his thoughts are fruitful) intending the honour of his servant the Author, who being obscured in his own country he would have to flourish in this land of light, and region of the Gospel, among his chosen. It is true, there are some things which I like not in him, as my fragments will express, when you read them; nevertheless I wish you by all means to publish it, for these three eminent things observable therein: First, that God in the midst of Popery should open the eyes of one to understand and express so clearly, and excellently the intent of the Gospel in the acceptation of Christ's righteousness (as he showeth through all his Considertions) a thing strangely buried, and darkened by the Adversaries, and their great stumbling-block. Secondly the great honour and reverence, which he every where bears towards our dear Master and Lord, concluding every Consideration almost with his holy Name, and setting his merit forth so piously, for which I do so love him, that were there nothing else, I would Print it, that with it the honour of my Lord might be published. Thirdly, the many pious r●…les of ordering our life, about mortification, and observation of God's Kingdom within us, and the working thereof, of which he was a very diligent observer. These three things are very eminent in the Author, and overweigh the defects (as I conceive) towards the publishing thereof, etc. Bemmorton Sept. 29. THE HUNDRED AND TEN CONSIDERATIONS OF VALDESSO. Translated out of the Italian Language into English. CONSIDERATION I. How it is to be understood, that man was created after the Image and Likeness of God. MANY times have I deliberated to understand, in what that Image, and Likeness of God, after which the holy Scripture saith Man was created, doth properly consist; and whilst I have endeavoured to understand by reading, I have not profitted at all: For reading drew me now to one opinion, & by and by to another, until at last endeavouring to do it, by Consideration it seemed to me to understand, or at least to have begun to understand it. The self same God that hath given me that which I have attained, shall (I am assured) give me that, which I yet want. The Image, and Likeness of God, as I understand, consisteth in his proper essence, in as much as he is impassable, and immortal; and as much as he is benign, merciful, just, faithful, and true. With these Qualities, and with these perfections I understand that God created man in earthly Paradise, where, before he became disobedient to God, he was impassable, and immortal, he was good, merciful, just, faithful, and true. This Image, and likeness of God, as I understand, the first man lost for his disobedience to God, and so he remained passable, mortal; he remained wicked, cruel, impious, unfaithful, and a liar. After that I have understood this by Consideration, willing to confront it with the holy Scripture, I find it doth much, and well agree with that, which S. Paul saith Ephes. 4. and Colos. 3. and by so much the more am confirmed in my Consideration. And passing on farther I understand that this Image of God was in the person of Christ, as much as belongs to the soul, before his death; so that he was benign, merciful, just, faithful, and true: And after his resurrection, as much as belongs both to soul and body, in as much as over and above benignity, mercifulness, justice, truth, & faithfulness, he also doth possess immortality, and impassibility. And farther than this I understand, that they, who being called, and drawn by God unto the grace of the Gospel make the justice of Christ to become their own, & are incorporated in Christ, do in this present life recover, in part, that part of the Image of God, which appertains to the soul; and in the life everlasting, they recover that part also which appertains to the body. And by this means we shall all come through Christ, to be like unto God, as Christ is; every one in his own degree, Christ as the Head, and we as the Members. And verily it shall be a marvellous happiness, to see goodness, mercifulness, justice, faithfulness, and truth in men; and to see them also impassable, & immortal, to see them much like to Christ, and to see them much like to God: and to see, that together with this happiness of men, the glory of God increaseth, and the glory of the son of God increaseth; by whose means we shall all acknowledge to have obtained our happiness, acknowledging all of us for our Head the self same jesus Christ our Lord. CONSID. II. That man's happiness consisteth in knowing God, and that we cannot know God, except we first know Christ. MAny men have laboured much, desiring to understand in what a man's happiness doth properly consist: and having endeavoured this, as men by humane wisdom, have all of them erred in their imaginations, as they likewise err almost in all other things, which they endeavour to know by the self same means. This matter, which I say, so many have with much l●…bour desired to understand, jesus Christ our Lord teacheth us in one word, saying, This is eternal life, that they may know thee, the only true God, and whom thou hast sent jesus Christ! As if he should have said, herein consisteth men's happiness, That they should know God and Christ. But how ever Christ teach it, none understand it, but they that leave to be men, that is, they which leave the image of Adam, and take the image of Christ: for these only know Christ, and in Christ, and through Christ they know God. Men, whilst they remain still men, come indeed to a certain knowledge of God▪ by the contemplation of the creatures, but they find not happiness in this knowledge. For in truth happiness doth not consist therein, consisting only in that knowledge of God, which they get that leave to be men, and know God, as they are incorporated in Christ, first knowing Christ. And to them, as I understand the reading of holy Scripture, and the contemplation of the creatures, serves to increase, and augment in them that knowledge of God, in which happiness, and eternal life are found. That knowledge of God, which they get, who know him by the creatures, as I understand, is like to that know ledge which an ill Painter gets of a most perfect Painter, by seeing the things which he hath depainted. And that knowledge of God, which they get, who know him by the holy Scriptures, as I understand, is like to that knowledge which an ignorant man, and unlearned gets of a most famous learned man, by reading the things which he hath written And that knowledge of God, which they get, who know Christ, & are incorporated in Christ, as I understand, is like to that knowledge which I have of the Emperor, by having seen his image, & by having had very particular information of all his usages, by the relation of persons, who are very inward with the Emperor. And they that know God after this manner, as I understand, know God in the reading of holy Scripture, as a learned man knows one that is very highly learned, by reading of his works. And the self same, as I understand, knew God by contemplation of the creatures, as a good painter knows a most perfect painter, by viewing the things which he hath depainted. Having understood this, I understand in what the happiness of man doth consist: and I find myself to be happy; and I understand much better than I did before, the great obligation that men have to God, and to the Son of God our Lord. CONSID. III. In what the Sons of God differ from the Sons of Adam. IN as much as we suffer ourselves to be ruled, and governed of God, in so much are we ●…e sons of God: so saith S. Paul, They which are led by the spirit of God, they are the sons of God. And certainly so it is, that he that is the son of God suffers himself to be ruled, and governed of God; and that he, who suffers himself to be ruled, and governed of God, is the son of God. And on the contrary, they who rule and govern themselves by humane wisdom, they are the sons of Adam: and the sons of Adam rule and govern themselves by humane wisdom, neither knowing, nor feeling any other regiment, or government: I understand this regiment, and government, as well touching that which belongs to the body, as touching that, which appertains to the soul. The sons of Adam ruling, & governing themselves by their own humane wisdom, have certain Rules, and Medicines to conserve themselves, & to maintain themselves healthful, and they have others to regain health when they are infirm, having, as they have, Herbs, and Boots, and many other things, that serve to this effect. But the point lieth, that they know at what time, and season to make use of these things, which is almost impossible. The self same sons of Adam have to conserve, and maintain their souls in Purity and simplicity, the Law of God, and they have the Doctrine of Christ, & his Apostles. The point lies, that they know how to understand this Law, and this Doctrine, and that they know how to make use of it; which I hold to be much more impossible. And in case that both the one, and the other were possible, I should peradventure say, that as if they knew how to make use of the creatures, they should conserve themselves, and maintain themselves healthful; so likewise if they knew how to make use of the holy Scriptures, they should conserve, and maintain themselves healthful. But holding both the one, and the other for impossible, I do equally hold it impossible, that a son of Adam should maintain himself with bodily health, or with spiritual health. The Sons of God as they go mortifying their humane wisdom, go equally renouncing the utility of the medicine, with all other things conjoined, and pertaining thereunto, holding only for Physician the selfsame God, who is to them a Father, by whom they are immediately governed, & maintained in corporal health; if not as much as they themselves would, at least as much as is sufficient, and may serve for their spiritual health, which is the principal in them. God suffereth them to fall into infirmity, but sometimes to mortify them, sometimes to try them, and sometimes that they may know him for their Father, & Lord: And when they are infirm, he oft times heals them without using the medicines, which the sons of Adam use. These self same sons of God as they go approaching to God, they go becoming like unto them of Samaria, that said unto the woman, Not for thy speech: they also saying unto holy Scripture, Not for thy speech: Other law, and other Doctrine have we, that maintains and conserveses us in holiness, & justice. This is the Spirit of God which abides in us, which rules, and governs us in such manner, that no need have we of other regiment, nor of other government, so long as we shall not sever ourselves from our heavenly Father. And as it is possible that a man may be the son of God, and suffer himself to be ruled, and governed of God: so is it possible, that a son of God should conserve, and maintain himself in bodily and spiritual health. The sons of God will make use of the Physicians, & of the physic to conserve the health of the body, as they also make use of the Scripture to conserve the health of their minds: but they do it without putting confidence either in this, or in that; for all their trust stands put in God. They make use likewise, to conserve the health of their bodies, of the observation of times, and places, as they make use of some ceremonies to comlerve the health of their souls. This they do rather to conform themselves in the outward with the sons of Adam, then because they feel themselves needing of such observations: forasmuch as they being governed by God alone, observe the will of God, and wholly depend on it. These truths they understand that prove them, the others find in them many intricacies. For the natural man perceives not the things that are of the spirit of God: always he blames them, and condemns them. That I may be the better understood, I put this Example: There are two men would pass a great river by wading; there comes to them one that is experienced in the river, and saith unto them in this manner; If you will pass of yourselves alone, you are to enter here-away, & when you are entered, you are to govern yourselves thus, and thus: and if so be you will that I should pass you over, come after me, and have no fear. Of these two men, one confident in his own wisdom, upon that which hath been told him, puts himself alone into the water: by him I mean the sons of Adam. The other having confidence in him, that is experienced in the river, goes after him: by him I understand the sons of God. And as I hold for certain, that the presumption, and error of the sons of Adam, is much greater folly, then than that of him, who when he might pass the river with a Guide, and safely, puts himself to the hazard to pass it alone so I hold it for certain, that the prudence, and discretion of the Sons of God, that suffer themselves to be ruled, and governed by the spirit of Christ, is much greater than that of that man, that chooseth rather to pass the river with a Guide, then alone. And it is to be understood, that in as much as we are Incorporated in jesus Christ our Lord, in so much are we the Sons of God. CONSID. IV. From whence the revengeful affection proceeds in men●… And what effects the long sufferance causeth, wherewith God goes deferring the revenge of those injuries, which men do unto him. PVtting on one part all the offences that from the beginning of the world until this present day, have been done by men one towards another; and putting on the other part only those, which one man inone day only doth to God; It seems to me to behold beyond all comparison a greater Quality and Quantity of these, then of them. Passing on further, and considering the Revengeful affections in men so extreme, that there are very few injured, who being able to revenge themselves do not take revenge: And considering in God, that he being able with one beck to annihilate all those that offend him, he doth not annihilate them, but rather tolerates them, and comports, and gives unto them of his good things; I have set myself to examine, whence this revengeful affection in men proceeds? And what effects the Patience of God doth work? And I hold for certain, that the revengeful affection in men proceeds from the depravation of the first man: confirming myself in this, that if humane nature had not been depraved, men would have been most estranged from all revenge. For the first man being created unto the Image, and likeness of God, it is a manifest thing he was created with an affection estranged from revenge, as we know it to be in God. This is for that which belongs to men. From the patience, with which God suffers the injuries, which are ordinarily done him, I consider, that all these effects proceed worthy (according to my judgement) of great consideration. The first is, that many of the injurers, and impious, become servants, and pious, which would not come to pass, if they be punished in their injuring. The second, that if God should suddenly punish the wicked, in a short space all the wicked that are in the world would be consumed; And there being no wicked, the pious would not have the means to exercise their piety, the which is necessary should be exercised, to the intent, that being purified it may shine out to the glory of God. The third is, that pious men considering how God is estranged from revenge, and remembering themselves, that that which belongs to them in this present life, is to recover the Image of God, with which the first man was created, they should reduce their minds to leave all affection of wrath, and of revenge; saying, when they are assaulted, these, and other like words, My intent is to recover the Image, and likeness of God, with which the first man was created. This was altogether estranged from revenge, for as much as God being able to revenge himself doth not revenge himself: And therefore it belongs not to me to revenge myself, but to do that which my God doth, to whom I procure to liken myself. These three effects I find redound to the gain of the pious: And I find other two, which redound to the damage of the impious. The first of which is, that by how much they live the longer, by so much the more do they offend, and do injuries: And in this manner they go accumulating, and increasing eternal condemnation. The second is, that with the unquietness, and travail that they suffer in their own consciences, they begin to feel in this life that which they are to suffer in the other. They desire to dye, supposing to be free from their punishment: And on the other fide they would not dye, doubting that it should be augmented unto them. In so much, that through the patience, wherewith God suffers, and defers the revenge of the injuries, which men do unto him, I find three profits of the pious, and in the selfsame I find two damages of the wicked. Whereupon it seems to me, that even as the good redounds to the damage of the wicked; so also that which seems evil, redounds to the profit of the pious, that do hold, and embrace that piety, which is obtained by faith in jesus Christ our Lord. I will here add three things, the first, that God commanding me, that I should pardon them that do me injury, it is the self same as to command me, that I should be like unto him, and that I should do as he doth. Secondly, that the affection of revenge proceeds from a base mind, and that the inclination to pardon proceeds from a generous. Thirdly, that a Christian man seeing that he can with greater ease pardon an injury, then revenge it, he knows that God will have from him that, which is very easy for him to do, and that which is more convenient for him, and more profitable to him. And by this means I know how great the love is which God bears unto men, for whom he hath executed the rigour of his justice in his only begotten son jesus Christ our Lord. CONSID. V. The difficulty that is to enter into the kingdom of God; how it is to be entered, and in what it consists. NAturally man trusteth not himself of another man, but in that which he cannot do of himself: nor also doth he put confidence in God, except in that, which he knows, and sees, that he is not able to obtain by means of any creature: so great is the impiety of man's mind And hence it proceeds, that he who hath greater favour of the creatures, doth bring himself with greater difficulty to have confidence in God. That this is true, we may from hence understand, that of infirm people they are only brought to remit themselves to the will of God, that have not the means to pay Physicians, nor physic, and they who although they have means, are come to those terms, that they have no more hope at all neither in the one, or other of these things. From whence I consider the perversity of man, and I also consider the goodness of God, in as much as he doth help, and favour them, who when they can do no otherwise, remit themselves to his divine will; and for the rest he regards not how pious, or how impious we be, but only hath respect to this that he hath promised his help to them, that shall remit themselves to him, and that it belongs to him to maintain his promise. That this is true, we have the proof every hour, not only in that which we have of sickness, but also in all other things, that befall men in this present life. This self same thing which we see by experience in outward things, I hold for certain, that we may also see in inward things, forasmuch as a man is never brought to remit to God his justification, nor his resurrection, nor his eternal life, until he see, and know, that this cannot be obtained by means of the creatures. Now considering that as well for outward, as for the inward things the rich man hath the means, according to his own opinion, to be able to serve himself of the creatures, without remitting himself to the will of God, that he should do with him according as it seems to him, I know the cause why Christ saith, that a rich man enters with difficulty into the kingdom of Heaven, that is, comes to remit himself unto the will of God, and to suffer himself to be ruled, and governed by God, renouncing the regiment, and government of humane wisdom; and renouncing the favour of the creatures. Whereupon I gather, that he whom God will set in his kingdom, whether he be rich, or whether he be poor first he opens his eyes, that he may see his own impossibility, and the impossibility that all creatures have to be able to give him that which he pretends, & would have. And I consider, that the difference, that is between the Pious, and the wicked, when they recommend themselves to God, consisteth in this, that the wicked remits himself to God, because he can do no otherwise, & the Pious remits himself to God, even when he might help and serve himself of the creatures, and this, as well in the outward things, as also in the inward. And I suppose that a man may come to know, when he trusteth in God for inward things, by that which he shall find in himself touching his trusting in God for external things. They which are in the kingdom of God after this manner, which I have spoken of, are the poor in spirit, which Christ commends. And such a one did David feel himself, when he called himself poor, and a beggar; And they, as I understand; have impart obtained that which is demanded, when we say, Thy Kingdom come. And considering the felicity that doth consist in the being, and persevering in this kingdom, I understand the cause, why Saint john began his preaching from this kingdom, and the cause, why Christ began from the self same, and the cause why he sent his Apostles for the selfsame effect. Whence I gather, that the beginning, the middle, and end of Christian preaching aught to be to preach the kingdom of God, and to enforce men that they should enter thereinto, renouncing the kingdom of the world, & all that appertains thereunto. The men that are as it were native in this kingdom, I consider, that they are planted in God, as a Tree is planted in the earth: And as the tree maintains itself, and produceth Flowers, and Fruits by the virtue which th●… earth communicates unto it; So he also, that stands in the kingdom of God, maintains himself, and produceth flowers, & fruits by the spirit of God, which governeth, & ruleth him. And he that is such, is the son of God, is just, and shall arrive glorious, and have everlasting life. For he is conformable to jesus Christ the son of God. And he that is such a one, doth (as it were for vantage) enjoy of the things of this present life little, or much, according as it appertains to the glory of God. Between that which they, that are without this kingdom of God, know, and understand of it, by that which they read, and by that which they hear; and that which they, who are in it understand, and know of this selfsame kingdom, by that which they feel, and that which they prove in themselves, I know a much greater difference, then between that which they know, & understand of the regiment, and government of a most perfect King, by that which they read, & by that which they hear, being themselves out of the same; and that which they know, and understand of the selfsame regiment, and government, by that which they see and prove, being themselves under the same. I will add this, which in my judgement is to the purpose, that according as the qualities of the herbs that are in the self same meadow, are different, so they do diversely participate of the virtue of the earth, some more, some less, and some in one manner, and some in another: Even so, as the constitutions of them, who are in the kingdom of God, are different, so doth God diversely communicate unto them of his spirit, to him more, to him less, to him after one manner, and to him after another; and all are in the same kingdom, & all participate of the self same spirit, even as all the herbs in the same meadow do all participate of the self same virtue of the earth. And as the herbs, if they had sense, would affirm, that what hath been said of them, is true; so also they that appertain to the kingdom of God, because they have the spirit, do affirm that which is said of them, to be true, acknowledging it altogether from the favour of God, by jesus Christ our Lord. CONSID. VI Two depravations of Man, the one Natural, the other Acquisite. IN every man not quickened by the holy spirit, I consider Two Depravations, one Natural, the other Acquisite. The Natural I understand to be in that, Not the child of a Day, and in that, I was conceived in iniquities, and in that of S. Paul, We were by nature the children of wrath: and likewise in all those places of holy Scripture, in which this humane nature of ours is condemned. The acquisite I understand in that, All flesh had corrupted his ways, and in that of S. Paul's, I was alive once without the Law, and generally in all those places of Scripture, where the malignity of our flesh is spoken of. From the Natural proceeds the acquisite, and by the acquisite the natural is inflamed. O●… these two Depravations I understand that the natural cannot be repaired, but by grace, and I understand, that they only are free from it, who enter into the kingdom of God by faith, and come to be the sons of God by the holy spirit, which abideth in them; In such sort, that in them, who knowing Christ by Revelation, & accepting the covenant, which he made between God, & man, believe, and because they believe, are baptised; The natural depravation is repaired, and they remain only with that, which is acquisite, from which they go on freeing themselves by little and little, the spirit of God helping them therein. And whilst they go freeing themselues of it, that which they offend, is not put to their account of sin, because they be incorporated in Christ jesus, and therefore S. Paul saith, Nothing comes to them to condemnation. The Depravation acquisite with the inflammation of the Natural, I understand, that as it was got by habit, so it may be lost by habit: and to this serve, as I understand, the Laws, and Precepts, which humane wisdom hath found out; in such manner, that a man may of himself free himself from the acquisite depravation, and from the inflammation of the Natural, as we read, that many did free themselves; but he shall never be able to free himself by himself from the natural depravation. For from this, as I have said, The grace of our Lord jesus Christ doth free us. CONSID. VII. That God will that we should remit unto him the execution of all our desires. IN effect it is true, that we understand many things by experience, which we should not understand by knowledge. I having oftentimes determined to do many things, the one more pious, more holy, and more Christian then another, and having seen, that as it were always my determinations sorted out contrary to that which I determined, and there having some pious, holy, and Christian things come from me without thinking thereon, and without any deliberation of mine preceding, I stood as it were confounded in myself, not understanding in what this secret did consist. I did not wonder, that in things, which I deliberated as a man, the contrary should come to pass of that which I would; but I did wonder, that in the things which I deliberated as a Christian, the same should befall me. And finding myself in this confusion, it came to pass that I read that deliberation of S. Peter, Though I should dye with thee. And considering that although the deliberation was pious, holy, and Christian, the contrary of that which he deliberated, befell himself, I understand, that the reason, why my Deliberations came out contrary to me, was because I did deliberate without consideration of the impossibility that is in me to put in effect that which I did deliberate. And over, and above I understood, that although God chastised my inconsideratnes, not suffering that to come to pass, which I intended, yet on the other side he satisfied my affections, suffering that to come to pass, which I did not procure, nor hope, nor pretend unto. whence I have gathered, That the will of God is, that I should depend on him in such manner, that I should deliberate, or propound nothing, without holding him before mine eyes, showing unto him my good will, and remitting the execution of the same to him. And that as well in things, which appertain to the outward, and corporal living, as in those things, that appear tain to the inward, and spiritual living. This will of God doth so much restrain, that although I know, that this which I have said, is that, which he would have from me, I dare not determine, saying, I will do it accordingly; for I know that impossibility of mine: and not daring to deliberate, I dare desire to conform myself always with this will of God, and to remit to God the Execution of the same, and I assure myself, that God for his mercy shall favour me in this good design of mine. And I understand, that in this manner I ought to govern myself in all things. There will come to me a new desire to have confidence in God in all things, I will remit myself to him, that he should put this design of mine in execution in this manner. I desire to govern myself in Charity, in Hope, in Mortifications, & simplicity in all other things, which may make me like unto Christ, & like unto God, and in all those things that may redound to the corporal and spiritual profit of my neighbours, in such manner, as the desire stand alive, and entire in me, and the execution of it remains remitted unto the goodness of God. In this self same manner I pray every Christian person to govern himself, or, to speak better, to suffer himself to be governed of God; certifying him that God will not only fulfil his desires, but content him with many other things, which though he neither thinks on them hopes for them, nor desires them, shall be effected by him to the glory of God, & to his own edification, & his neighbours: This God shall do through jesus Christ our Lord. For confirmation of these things, which have been said, I consider that a man naturally determines only of those things, which he supposeth to be in his own power to do, or not to do; In as much as no man determines to cause that it should rain, or be fair weather. Whence I gather, that our Determinations shall never want of arrogancy, and presumption, if we shall think that to be in our power, which is no more in our power, then to cause Rain, or to make fair weather. Wherefore we ought not to determine, but to desire and to remit to God the execution of that which we desire. Together with this I consider to the self same purpose, that in our Christian Determinations we ought always to consider, whether that which we determine be acceptable to God or no: For it is a sign of great ignorance to determine to do a thing for the honour of God, which thing we are not certain is acceptable to God. And so I resolve in myself in this matter, that our Deliberations shall then be good, and discreet, when they shall be conformable to that which God would have from us, and conformable to our possibility; for as much as it is a foolish thing to promise another that, which is not in the power of him that promiseth to put in execution. And this being true, it is well said, that the Deliberation consisteth in desiring, and remitting to God the execution of our desires, holding for certain, that he will favour as in them for jesus Christ our Lord. CONSID. VIII. The Covenants which jesus Christ our Lord made between God, and Man. ALL men in acknowledgement of that being which we have from God, are borne with obligation to love God, to depend upon him, and to suffer ourselves to be ruled, and governed by him. This obligation being hindered by our depravation, and evil inclination, draws to that, which is altogether contrary. This obligation we may call the law of nature; and we may say, that to discover this obligation of ours, and this depravation, the law came, which God by means of Moses gave unto the people of the Hebrews. This evil inclination is so powerful in the minds of men, that however much they labour, they never come to satisfy entirely to their obligation. God knowing this, sent his only begotten Son into the world, being made man, and was pleased, that in him should be executed his justice for that which all men had failed, and were to ●…aile, touching the obligation with which we are borne. In such manner, that this is the covenant between God, and man, That they should believe, and hold, that that justice, which was executed upon Christ the Son of God, doth free, and make them exempt from the chastisement, which they should deserve for that wherein they fail, in regard of the obligation with which they are borne; and that God makes t●…em just, holds them for adopted Sons, and as such ruleth; and governeth them, in this present life, and afterwards raiseth them up, and shall give them eternal life. Humane wisdom is not capable to admit this covenant. First, because seeing Christ a man as others are, it cannot be brought to understand, that he is the Son of God. Afterward, because it sees not in what to found the truth of this covenant, to believe it, and hold it for certain, and to rely upon it. For hereunto is necessary a proper, and particular Revelation from God, which must throw down to the ground all the discourses of humane wisdom; in such manner, that holding it for certain & firm, that Christ is the Son of God, and that the justice which was executed in him, doth make us exempt from that wherein we fail, touching our obligation, we do oblige God to justify us, according to the covenant, which he hath made with us. And being justified we are incorporated in Christ, and planted in him in such manner, that as an herb is sustained by virtue of the earth where it grows, or is planted; so we are sustained by the virtue of Christ in whom we are planted, because we persevere in the covenant. From this covenant two other covenants depend; the on●…s, that we believe, that Christ rose glorious, and that this faith doth incorporate us in the resurrection of Christ, to the intent, that we should rise, as he arose, and that God should do unto us that which he did unto Christ. Humane wisdom finds not wherein to found the resurrection, it believes it not; but the man that hath accepted the first covenant, doth easily accept this second. The other covenant is, that we believe, that Christ liveth an everlasting life in a sovereign degree with God, and that this faith is to give to us eternal life, and that by this faith God should do with us that, which he did, and doth with Christ. Humane wisdom finds not wherein to found the hope of this eternal life: but the man, who hath by revelation accepted the first covenant; and by the first hath accepted the second, doth easily accept this third, in such manner, that we being certified, that Christ is the son of God, we do by faith accept the covenant of justification, which doth incorporate us into the death of Christ; and we do accept the covenant of the resurrection of Christ, which doth incorporate us into the resurrection; and we do accept the covenant of eternal life, which doth ncorporate us into that eternal life, which Christ liveth. We believe four things, and God doth four things with us. We believe, that Christ is the son of God, That he died, That he rose, And that he lives. And God makesus his sons, he justifieth us, he raiseth us up, and he gives us eternal life. Of the two first we have enjoyment in this present life, and these make us, that we love God, that we depend upon him; according to the obligation where with we were borne, having overcome great part of our evil inclination. Of the other two we shall have enjoyment in that othe●… life; and experimenting in this life. In these two fi●…st things, the truth, that is in the covenant, which Christ made between God, and us, we certify ourselves of the ●…uth, which is in the two second; which we shall experiment, when it shall please the divine Majesty: In the m●…●…ace let us attend to stand, and persevere in the covenant, and covenants, which jesus Christ our Lord hath made with us. CONSID. IX. An excellent privilege of piety. ALL good the works whereunto we apply ourselves in this present life, do appertain either to the being a man, or to the being godly. The being of a man which we have, draweth us to have compassion one towards the other, to help one another, and that, in all those things that appertain to the commodities of this life. Piety draws us to have confidence in God, to love him, to depend upon him; it draws us to have confidence in Christ, to love him, and to preach him; it draws us to mortification of the affections, and appetites, that are after the flesh, and it draws us to the despising of all that which the world doth prize, as honours, states, & riches. There will be a person altogether estranged from piety, who will not only exercise himself in all those things, to which the being of a man which he hath, doth draw him, but also in those things, that are proper to piety, enforcing himself also to do those things, and he shall do some of them: And there will be another altogether pious, who shall not only exercise himself i●… those things, which are properly belonging to piety, but also in those things, which are proper to that being of a man, which he hath applying himself unto them, when they offer themselves unto him. And as the stranger to piety exercising himself in those things, which are properly of piety, doth not exercise himself in piety, but in the being of a man, which he hath; (for his principal intent is his own proper interest, which is proper to the being of a man.) so on the other side, the person, that is altogether pious, exercising himself in those things, which are proper to that being of a man, which he hath, exerciseth himself in piety, because his principal intent is the glory of God, which is proper to piety. And it will come to pass, that one estranged from piety, shall preach Christ, and shall not exercise himself in piety, because his principal intent will be his proper glory, and his proper interest: and on the contrary it will come to pass, that a pious person will do good to one that is without piety, and he shall be exercised in piety, because his principal intent is the glory of God: And although he was not moved to that thing with Christian charity, but with humane mercifulness, nevertheless he exercised himself in piety. Whereupon I gather, that the greatest of all others are those privileges, which they enjoy which have piety, which is obtained by the holy spirit, which is communicated to the faithful by jesus Christ or Lord. I will add this, that as he, who is estranged from piety, is as it were deprived of the knowledge of the difference of works, which is here set down; so also is he deprived of the knowledge, that he doth never exercise himself in piety. And that he, who is pious, doth excellently well understand, when he exerciseth himself in those things, which are proper to a man, and when he exerciseth himself in those things, which are properly of piety, and this only bethinking himself a little, or to say better, not suffering at any time his mind to wander carelessly. In effect it is true, that these privileges of piety are Books, which Esay saith, God hath prepared for them that love him, that is, for them, that should come to know, and to love him, being justified by faith in jesus Christ our Lord. CONSID. X. In what regard the estate of the Christian person, that believes with difficulty, is better, then of that Person which believes with ease. AMongst them, which have the name of Christians, I do consider two sorts of men; the one, extremely facile to believe in matters of Religion all that is told them; and the other extremely hard. And as I understand it, the facility of the one grows from superstition, and from little consideration; and the difficulty of the other in believing, grows from two much consideration. The first on no cause call humane wisdom into counsel; and the second call it in all things: and so with difficulty they are brought to believe that, which humane wisdom doth not approve. The first, amongst some true things which they believe, believe many false, and it comes to pass, that they give much more credit to the many false, then to the few true: The second do not believe the false, & doubt of the true. Considering farther, I find that the first by the spirit of God, when it is communicated unto them, are certified of those true things, which they believe, by which certification they go by little, and little, [freeing themselves] from deceit in false things, and so they go leaving there. Moreover I find, that the second, by the selfsame spirit of God, when it is communicated unto them, are certified in the true things, by which certification they fortify themselves in believing the true things, and in not believing the false things, in such manner, that the holy spirit entering into two persons, one very easy to believe, and the other very difficult, it puts them in that estate, that the one combats with his own self, labouring to drive out of his mind those falsities, which with much facility he had been persuaded, and the other combats with himself, labouring to certify himself in those true things, which he hath not been able to believe by the relation of men. Both these persons labour, but I hold for better the estate of the person, that is hard to believe, then of him, that is easy, and that for three causes principally. The first, because it is more easy to believe the truth, whereunto the hol, spirit helps, and many other things help, then to believe a lie, which superstition, & many other things hinder from. The second, because the person, who is easy to believe, may with ease be deceived; and he that is hard, suffers himself hardly to be deceived. And the third, because the person, that is easy to believe, resteth many days in error, as they rested in the Primitive Church, that were converted from judaism to Christian Religion: And he that is hard, remains free from all false opinion, in as much as he only believes that which the holy spirit teacheth him. Whereupon I resolve myself, that without any comparison that estate is better, in which the spirit of God sets the person hard to believe, when it begins to instruct him, then that, in which it sets that person, who is easy to believe. Together with this, I resolve myself in this, that that which is believed without the instruction of the spirit of God, always consisteth more in opinion, then in faith, and is always mingled with false, and feigned things. Whereupon it may be understood, that when a person equally gives credit to all things that are said unto him, he is without the spirit of God, he believes by relation, humane persuasion, and by opinion, and not by revelation, nor inspiration. And it being true, that the blessedness of a Christian man doth not consift in believing, but in believing by revelation, and not by relation, it is concluded, that it is not Christian faith that which is by relation, but only that which is by revelation is the Christian, and that which makes us blessed, and that which brings with it Charity, and Hope, and that which purifies the heart, and is that, which in every thing is pleasing unto God: Of this self same, God make us rich by jesus Christ our Lord! CONSID. XI. In what ma●…er Gods being just doth redound to the profit of them, that by Revelation believe in Christ. ALL the perfections, which the holy Scripture attributeth to God, seem even according to humane wisdom to redound to the benefit of man, except it be one, which seems to redound to his damage: for as much as it is beneficial to a man, that God should be omnipotent, liberal, wise, faith●…ull, benign, merciful, and pitiful; but it seems not, that it is beneficial to him, that he should be Iust. For God being Just, and man unjust, he finds not how to be able to save himself in God's judgement. The goodness of God is so great, that being willing, that this perfection of his, which seems to us to redound to the damage of man, should no less redound to his benefit, than all the other; he did determine to execute upon his own proper Son all the rigour of that justice, which he ought to have executed against all men, for all their impieties and sins, to the intent, that men holding this truth for certain, that God hath executed the rigour of his justice on his own proper Son, may know, that it is as beneficial to them, that God is Just, as that he is merciful; it being certain, that administering justice he cannot fail to sa●…e them, they having accepted for their own, that justice, which was executed on Gods own Son. Whereby I understand and certify myself, that God revealed unto the Saints of the Old Testament, how that his justice ought to be executed upon his own proper son jesus Christ our Lord, and therefore they might certainly hold, that it was no less favourable for them, that God should be Just, then merciful, together with all the other perfections, that are attributed unto God. Furthermore I understand, that those men, which are not certified by revelation, that God hath executed on Christ the rigour of his justice, as we have said, do always fear the judgement of God, and it is grievous unto them, that justice is in God; for they do not find how to be able to satisfy it. From this fear superstitions grow, seruples grow, and ceremonies grow: From all which we are free, that are come by revelation to the knowledge of Christ, being certain that God being just, he will not twice punish. Let us believe the Gospel, which doth certify us▪ that we were punished in Christ; and in this let us assure ourselves, knowing that God is Just, and that we have been already punished on the Cross, In jesus Christ our Lord. CONSID. XII. In what manner the Reason of our inward man serves us to that, which the Eyes of our outward Man. HAving often said, that to stand, and persevere in the kingdom of God, it is needful for a man to mortify in all things, and altogether his reason, and his humane prudence; it is doubted, this being true, to what purpose God put Reason in a man, since he will not have him to serve himself thereof, whilst he abides in his kingdom. To this it seems to me, that I may answer resolutely, that God put reason in the inner Man, to that end for which he put the Eyes in the outward Man. For as much as the outward eyes are able to see the Sun, not of themselves, but with the self same Sun, and likewise all those things, which the Sun discovereth: so the reason, which is in the inward Man, is able to know God, not of itself, but with the self same God, & likewise all those things, which God manifesteth. The first man priding himself of his reason, would know God without God, as if one would see the Sun without the Sun; and he deprived himself of the knowledge of God, and was left to the government of his own reason. And he, and all they, that have imitated him, procuring to know God with their own reason, only by means of the Scriptures, and of the Creatures, are moreover more rash than they, who being unwilling to see the Sun with the Sun, should endeavour to see it with the light of Candles. Now this being true, we may understand, that God hath put reason in man, to the end, that with it he might know God, but with God, and not by his own discourses. It is meet, that God should require of man, that he mortify his own reason, in as much as it presumes to know God, and the things of God by itself alone, without the spirit of God, if so be he desire to know God, and to abide in the kingdom of God in such manner as he ought. Of this Mortification we have already at other times spoken, and said, that it is that, which jesus Christ our Lord discovereth unto us. CONSID. XIII. A comparison which shewethin what the benefit, which the generation of mankind hath received from God by jesus Christ, doth consist. A Certain great Kings Vassals rebelled against him: for their rebellion he condemned them to death, deprived them of their goods, drove them out of his kingdom; being condemned, deprived, and driven out, they set themselves to serve other Kings, strangers, and enemies to their natural King. Things standings thus for some space of time, the king that was benign toward his vassals, desiring to reduce unto his kingdom those that went wand'ring, and banished, first of all he executed the rigour of his justice upon one son of his, and afterward he fent to make public proclamation throughout the whole world, in the which he declared, that his justice was already satisfied, and that he generally pardoned all those that had rebelled against him, exhorting them to return unto his Kingdom, and promising unto them entire restitution of that which theyhad lost. They which were culpable in the rebellion heard this Proclamation, of which some pretending that they had not run thereinto would not accept the pardon, it seeming unto them, that accepting it they should make themselves to have been Rebels: Others, although they knew themselves Rebels, would not give credit to the Proclamation, it seeming to them too strange a thing, that the King should pardon them, because his Son had been obedient to him. Likewise some others, although they knew themselves Rebels, although they held the Proclamation for certain, although they took copies of it, & they themselves published it, notwithstanding all this, they dared not to return unto the kingdom, but rather by all ways, and means possible to them they bestirred themselves to obtain pardon of the King with services, gifts and presents; by no means willing to enjoy the King's liberality, or the obedience of the Kings Son. And so not coming to the kingdom, their estates were not restored unto them, and so neither these, nor those other enjoyed the general pardon, in such sort, that as much as belonged to them, it was no more, then if it had never been made. There weresome others, who knowing themselves Rebels, and giving entire credit to the Proclamation, having confidence in the King's word, accepted the pardon general, and came unto the kingdom, submitting themselves in all things, and altogether unto the regiment of their own King. And although at the beginning they doubted somewhat of the pardon, and so much the more, as they saw that their estates were not presently restored unto them, notwithstanding perceiving not to depart from the kingdom, and seeing that the King used them well, and that by little and little, he went on restoring unto them that which they had lost by their rebellion, they likewise went on certifying themselves to have obtained the pardon, and found themselves most contented in h●…ving come to serve their own King, and to abide und●…r his regiment, and government. And because they had proved the evil of rebellion, & of banishment, they did deprive, and dispose themselves of all friendship, and of all intelligences with men, and of all their own proper designs, which according to their opinions might make them another time Rebels. In this they employed, & in this they exercised themselves; whereupon by little and little they gained so much credit with the King, that not only he restored unto them all that, which they had lost by their rebellion, but he made them many great gifts, and he used them in that manner, as if so be they had neverbeen Rebels. This is the Comparison: and although it be of itself clear, I will not cease to declare a little better, and say; that the first man being in the kingdom of God, being created to the Imag●… & lik●…nesse of God, rebelled against God, for which rebellion he was deprived of this Image and likeness of God, he was driven out of the kingdom of God, and he was condemned unto death; and in this banishment all mankind as it were abode, serving the Devil a long while. God willing of his infinite mercy to remedy this evil, first of all executed the rigour of his justice upon his own proper Son jesus Christ our Lord; and afterward sent to preach throughout all the world, how that now his justice was satisfied, and how that he had now pardoned all them that were rebels, and that they might at their pleasures return unto the kingdom, out of which they were driven, and that he would restore unto them his own Image, and likeness, which they had lost. This Proclamation hath been heard throughout the whole world. And of mankind some holding themselves Saints, and just, have imagined, that the pardon belongs not to them, it seeming to them, that where there is no error, there needs no pardon; and so they have let it pass. Others, although they hold themselves for rebels, yet trust not to the pardon, it seeming to them a thing too too strange, that God should pardon them, and receive them into his kingdom, and restore unto them that, which they had lost by rebellion, for another's justice, and obedience. There are others, who albeit they know themselves Rebels, and although they hold the pardon for certain, & embrace the Gospel, and read it, and preach it, yet for all this they cannot bring themselves to enter into the kingdom of God, because they have more confidence in themselues, then in God, and so they will rather stay under the government of their humane prudence, then come unto the kingdom of God. These think they ought to gain the pardon of their rebellion with their industry, and diligence, and with their merits. And because as well they, as those others, come not to the kingdom of God, they feel not the benefit thereof, nor enjoy the liberality of God, nor the obedience of Christ. And unto this estate they are brought through their own arrogancy, and presumption, and so by this means continue always in their rebellion. There are others, who know themselves rebels to God, and do give entire faith, and credit unto the pardon general, which is preached unto them on God's behalf in the Gospel, and so instantly without farther bethinking, accepting the pardon, they come unto the kingdom of God, renouncing the kingdom of the world, and the government of humane prudence. And albeit these at first may feem to make some kind of doubt, doubt of the pardon, doubt of the government, and regiment of God, yet in as much as they depart not from the kingdom, they go on certifying themselves both in the one, and the other of these matters, & so much the more, as they feel, that God proceeds in restoring unto them that image and likeness of God, which the first man lost by his rebellion, with all those other privileges, which were lost by the ●…ame rebellion. And because the principal punishment of the rebellion was death, albeit he do not deliver them from temporal death, for they die, as well as others, yet he delivers them from eternal death, promising them the resurrection, and giving them a signal thereof by the inward vivification, and by the resurrection of Christ. And these men live in the height of cheerfulness, attending only to mortify their wisdom●…, and their humane reason, and all those other things, that led them to their fore▪ passed rebellion, and which might lead them on to the like. In this they abide, in this they persevere, and so they go getting so much favour of God, that he doth not only cause them to feel the pardon, and that happiness which is to be in his kingdom, and to possess the image of God in it; but he doth many other graces, and favours unto them, accepting them for his Sons. This kingdom begins in this present life, and is continued in that which is to come. And all this feli●…ity those persons do acknowledge from the liberality of God, from the obedience of his only begotten Son jesus Christ our Lord. CONSID. XIIII. Amongst the things which Christian Piety obligeth us to believe, what that is which is believed with greatest difficulty. HAving set myself sometimes to consider, with how great difficulty man's mind is brought to believe, as it ought, the things of Christian piety, when it sets itself to view, and review them, I am come to examine amongst all these, what that is, in which there is greatest difficulty found. And I am resolved, that it is the Pardon General, by the justice of God, which was executed on Christ. I am come to this resolution by co●…ering, that all men being friends to their own interesses, do easily believe those things, in which they lose nothing by believing them, and with difficulty do they believe those things, which being believed might redound any way to their damage. In as much therefore as it being true, that amongst all those things, which are believed in Christian piety, only this General pa●…don, as it is said, might redound unto the damage of him that believeth it, in case it should not be true, it seemeth to me, that my resolution is good. Holding, that amongst the things which are believed, this is that which is believed with greatest difficulty, I might fortify this my resolution with many reasons: But this seems to be so sufficient, that I will content myself therewith, fortifying it with that, which is seen by experience, that even he also, who gives credence to the Proclamation, which is published through the world concerning the Pardon general, shows that he doth believe that despoiling himself of all outward justification, and boldly entering into the kingdom of God, in which God equally provides for his, both of things that appertain to the body and the soul; nevertheless he finds much repugnancy in his mind, when he will reduce it to those terms, that he should totally hope from God the sustentation of the body, and that of the soul; in as much as he always goes thinking, and saying in himself▪ And if it should not be true, that God would provide things necessary for my sustentation without mine own solicitousness, what shall become of me? And if it be not true, that God hath executed upon Christ the rigour of his justice, and that by his order the Proclamation of Pardon general be published through the world, I shall remain miserably abused. And it is certain, that so much more any person makes these discourses, by how much it seems to him, that he might of himself provide both for the one, and other thing. Passing on further, and willing to examine whether with greater difficulty a man brings himself to hope from God either the sustentation of his body, or that of his mind, I suppose it is the sustentation of the body. This I suppose to be so, in regard that a man brings himself with less difficulty to expect from God that which he certainly knows he cannot be able to obtain of himself: It being therefore true, that a man doth more distrust of himself touching his justification, than his sustentation, it is concluded, that there is greater difficulty to bring a man's self to hope for his corporal, than his spiritual sustentation. Having gone thus far with my consideration, I well understand, what the cause is, that the rich man enter●… with difficulty into the kingdom of God. And willing to persuade my mind, that it should bring itself to depend on God, as well in corporal, as in spiritual things, I bring to remembrance, how Christ doth promise them for vantage to the●…, who seek the kingdom of God. And I suppose, that finding all that which Christ promiseth in things pertaining to the soul, to be true, I have no cause to doubt, that I should not find him true likewise in those things, which appertain to the body. When this doth not suffice me, I think in this manner; Since that I am justified in having accepted, and believed the Proclamation of the Pardon general, and since that I am entered into the kingdom of God, from which the first man was driven by rebellion, and that I go on recovering the privileges which the first man lost by his rebellion, ought I to doubt, that God without my solicitousness will not provide for me in outward things, since it is true, that the first man, as long as he remained in the kingdom of God, was provided of them without his own solicitousness? And that this is true, I know from hence, that amongst those other punishmets, with which God chastened his rebellion, this was once. In the sweat of thy brows shalt thou eat thy bread! From all these Considerations I gather, that it becomes me to attend with my mind to depend on God, as well in the sustentation of the body, as in that of the mind. And so much more in the sustentation of the body, now I have accepted, and believed the Proclamation of the Pardon general, and am entered into the kingdom of God, as I know that it is true, that with greater difficulty a man brings himself to trust in this matter, then in that other. Together with this I gather, that I shall then be entirely a citizen of the kingdom of God, when I shall depend altogether on God, being a lively, and true member of the son of God jesus Christ our Lord. CONSID. XV. How Christian persons ought to govern themselves in their tribulations, afflictions, and troubles. BEcause humane wisdom, as we have otherwhere said, thinks that it is humility not to have confidence in God, and that it is pride to have confidence in him, it is necessary that a Christian person should always stand upon his guard touching this point, in such manner, that he come not to be couze●…ed with the white for the black, nor the black for the white. When a pious person finds himself in some great trouble, & distress, he is solicited by the Devil through the means of humane wisdom persuading him, that it is amiss to believe, that God shall deliver him from that distress, and trouble, in which he finds himself, and that that which appertains to him, is only to bring his mind to content himself of that, which God will do concerning him. This persuasion seems pious, and holy, but being examined with a Christian spirit, a man may know in it a certain spice of desperation, and diffidence, which consisteth in that first part, where it is said, that it is a miss to have confidence in God. And although the second part with the desire of reducing the mind to submit itself to God by good, yet it is marred by the first. Now to the intent that the second may be good, the Christian spirit makes the first good, persuading every pious person, when it sees him in distress, and trouble, that God hath promised, that he will make account of them, that make account of him, and that he will not suffer them to be evil entreated of worldly persons, nay rather he will have great care of them, and will help them, and will defend them. Thou makest account of God, hold then for certain, & firm, that God makes account of thee, and that by and by he will draw thee from this distress, and trouble, in which thou findest thyself, in such sort, as the wicked, who seek thy harm, shall have no cause to rejoice of thy harm. Speaking to him these words, it redu●…eth to his memory all the promises, that God in holy Scripture makes, pertaining hereunto. And when the pious person that is in tribulation, is made capable of this truth, and stands firm, and constant in this hope, it persuades him to reduce his mind to content himself of that, which God will do with him in that tribulation. And in such case this conformity with the will of God is pious, and holy, because it is founded upon confidence, which is a pious and holy foundation. To this humane wisdom opposeth itself, and says, Thou having seen that God permits, that his should be persecuted, afflicted, and evil entreated, in what canst thou found thy confidence, that he will free thee from this affliction, and trouble? In what I say, O Christian, canst thou found this confidence? To this the Christian spirit replies, It is true, that God permits all that you say to befall them which are his, but when it is for the cause of the Gospel, for the manifestation of his own glory, for the illustration of his own name▪ and not for the malignity, and appetite of the men of this world, God well consents that his Saints shall be evil entreated, when they are evil entreated, because they be Saints. For from hence redound all that which we have spoken of. But he doth not now consent, when they are evil entreated as men for the things of the world. For he hath promi●…ed altogether the contrary. David glories, not to have seen in all his life any ●…ust man forsaken of God: And in this very self same may all just men boast themselves: for albeit God permits, that they should suffer, when they suffer, because they be Saints, & just men, he doth not consent, that they should suffer for those things, which indifferently be fall to men in this present life. From all this which is spoken, it may be gathered, that a Christian person, when he is evil entreated for his piety, and justice, rejoicing that in it, and by it the name of God is illustrated, he ought to remit himself wholly, and altogether to God, reducing his mind to content itself of that which God shall ordain, and dispose of him: and when he is evil entreated as a person of the world, he ought to believe and hold for certain that God will draw him out of that affliction, and out of that trouble with much satisfaction, and his own content; and he ought to reduce his mind to content himself of that which God will do. And this truly is a Christian disposition of the soul, which is only found in them that stand incorporated in jesus Christ our Lord. CONSID. XVI. That the promises of God belong to them who believe them. CHristian piety requires that a Christian man should hold certainly, and firmly, that God will maintain him in this present life with his grace, and in his grace, & that in the other life he will give him immortality, and glory. Humane wisdom presuming, or pretending, piety, persuades him, that he ought to hold for certain that God will deal thus with him but on condition that he have Faith, Hope, and Charity, which are the gifts of God that give life, and being to a Christian. And in the mean while humane wisdom understands not, that a man shall so far enjoy these three Graces, as he shall abide certainly, and firmly grounded in those other two things, wherein Christian piety requires that a Christian man should abide firm, and assure himself in. For in these two things doth Faith and Hope consist, from which Charity doth arise and proceed. Whence it is well gathered, that it belongs to a Christian to shut his ears to humane wisdom, and to open them to the Promises of the holy spirit; and so to attend to certify himself, and found himself in those two first things. And as I understand the matter, he shall then obtain, and possess these three Christian gifts of Faith, Hope, and Charity, when he shall certainly, and firmly believe, that God will maintain him in this present life with his grace, and in his grace, and that in the other life he will give him immortality, and glory. I know, will the pious Christian say, that God calls not unto him but those whom he hath first known, and predestinate: I know also, that those whom he calls, them he justifies, and them he glorifies. And I know certainly, that he hath called me, and thereby I assure myself, that he hath known, and predestinated me, and that he hath justified me, and that he will glorify me. In this let him stand, in this let him confirm himself without doubting in any manner. For the promises of God are fulfilled with them. That this is true, may be proved by many authorities of holy Scripture. But better it will be to say in this manner, That the truth of this matter is not believed, except it be experimented; and the experience appertains only to them, that stand incorporated in jesus Christ our Lord. CONSID. XVII. In what manner a Man ought to resolve himself touching the world, and touching himself, that he may become a true Christian. ALL the Christian business consists in trusting, believing, and loving: for all this is piety, justice, and holiness; for as much as a man having confidence, gets piety; believing, gets justice; and loving, holiness. That a man may trust, believe, and love, it is necessary to apprehend, to understand, and know: To apprehend, in what thing he ought to have confidence, To understand in what it is convenient to believe, And to know that which ought to be loved. Of this wisdom, cognition, and intelligence, a man is uncapable, partly for the depravation, that is natural to him, by reason of Original sin, and partly by reason of that which is acquired by evil custom, & worse exercises. The Wise man meant this, when he said, That wisdom entereth not into a mind that is evil inclined, nor abideth in a body subject unto sin. Whereupon I understand, that a man, which desireth to trust, believe, and love, that he may obtain piety, justice and holiness; to such a one it appertains to be wise, to know, and to understand; dispoilng his mind of all evil inclinations, and estranging his body from all evil exercises, and from every evil custom. Together with this I understand, that to the intent a man may despoil his mind of every evil inclination, it is meeter, that a man should courageously, and generously resolve himself touching the world, turning his back to all the honour thereof, to all the glory thereof, and to all the estimation thereof, not pretending unto it, not procuring it, nor willing it in any thing, nor in any manner, putting an end to all kinds of ambition, and self esteem. Together with this I understand, that to the intent a man may estrange his body from all evil exercise, and from all evil custom, it is meet, that a man should valorously resolve touching things which concern himself, renouncing in good earnest all those things, from which there doth come, or may come any satisfaction, or any corporal content; putting an end to all, estranging himself from it, and abhorring it. For doing in this manner, he shall purify his soul, and his body, and he shall make himself able; God giving unto him that wisdom, understanding, and knowledge, which he is capable of. And so doing he shall come to obtain Confidence, Faith, and Love, and shall be Pious, Just, and Holy, and consequently he shall become a true Christian. Unto this resolution I understand that jesus Christ our Lord inviteth every one of us, saying, He that will come after me, etc. And as I understand it, than a man is to be said to take his cross upon him, when willingly he suffers the martyrdom with which the men of the world will martyrise him, whether it be of the body, or of the soul. That of the body, the true Christians of the Primitive Church did suffer, when those which were open enemies of God, and of Christ took away their lives, because they believed in Christ: That of the mind hath been suffered, and is daily to be suffered by true Christians, that have followed the steps of the Ancient, when they who are secret enemies of God, & of Christ, do despise them, esteem them for vile, and for nobody; deprive them of honour, and fame. And as I understand it, this is the most cruel, and most terrible, and most unsupportable martyrdom of all: And a man that stands constant in this kind of martyrdom, may well hold himself for a true martyr of Christ. Together with this I understand, that to the resolutions, which a man should make with the world, and with his own self, and to the martyrdom whereunto he ought to be ready, Christ added, And let him follow me, I conceive a man doth not obtain piety, justice, and holiness through the resolution, nor through the martyrdom, but through the imitation of Christ, in as much as imitating Christ he goes recovering in his mind the image, and similitude of God, with which the first man was created, pretending to recover it also in his body in the resurrection of the just, where having obtained impassibility and immortality, the Christian shall perpetually rejoice with jesus Christ our Lord. CONSID. XVIII. In what things that person who pretends, and desires to enter, and to persevere in the kingdom of God, aught to be exercised; and what a man brings of his own thereunto. Understanding that which our Lord jesus Christ saith, that none can come unto him, except his eternal Father conduct him: And understanding what S. Peter saith, that Faith is not for all men, and that Faith is the gift of God, I understand likewise, that it is not in any man's power to believe, to love, and to have confidence. Neither is it in a man's power to know God, nor to know himself, nor to hate the world, and himself: For as much as all this must come unto him by particular and especial favour of God, in such sort, that as it seems hereby, it is not in man's power to form himself touching the inward, so that he should become pious, just, and holy; for all this must come unto him from God. On the other side I perceive many Exhortations, and Admonitions, of which the holy scripture is full, by which generally men are exhorted, and instructed unto piety, justice and holiness. I conceive, that it appertains to every man to pretend to desire and procure Piety, justice, and Holiness, but seeking it of God, pretending to have it altogether from him, and by him. And as I understand, it appertains to that Christian man, that exercises himself in desiring, and demanding, this to exercise himself with all study, and diligence in those things which belong to him, and which seem to be in his own power to do, that is, in refraining the affections, and the appetites, at least in outward things, in which they may be restrained; that is to say, not to see that, which would give satisfaction to thine eyes, and not to hear that which delights thy ears, and so in all the other outward senses, in which a Christian may overcome himself, separating his body, when he cannot separate his mind. But above all things a Christian man ought to attend principally not to content the men of this world, neither to walk, nor to speak after the relish of their words; ever more remembering himself of that saying of S. Paul, If I seek to please men, etc. In which matter he ought to observe this rule; If so be he be solicited to please men in things contrary unto piety, he shall in no wise please them: if in things conformable to piety, always: And if in indifferent things, he shall please them in those things, in which he displeaseth himself, and he shall not please them in those things, wherein he finds his own proper satisfaction; In such manner, that then he shall bring himself not to please men, when they desire of him things contrary to piety, and when he shall have in those things his own proper satisfaction. And in this manner, he shall not forbear to satisfy them, because he would not satisfy them, but because he would not offend piety, and because he would not give nourishment to his mind touching its own satisfaction. To this pass a man shall easily bring himself, recommending himself to God, and always living with watch over himself, imagining that he lives amongst more than mortal enemies, amongst which it becomes to stand always on his guard, that nothing may happen unto him unawares. And exercising, and occupying himself in this, he must not pretend hereby to get piety, justice, and holiness, but he shall pretend only to keep his mind very wakeful, and his manners well moderated; to the intent that when it shall please God to give unto him piety, justice, and holiness, they may fall into his soul so happily, and prosperously, as water falls on good ground, when it is ploughed, and purged from thorns, and stones: Holding this for certain, that as the tiler, when he clears his ground from thorns, and stones, doth no way oblige God, that he should send his rain, & his Sun upon it; so neither doth a man by purging, and cleansing the appetites of his body, and the affections of his mind, oblige God, that he should send his holy spirit to him. And as the Sun, and the rain doth more good to the earth, which it finds ploughed, and purged from thorns, and stones, so in like manner the holy Spirit doth more good to the mind, which he findeth free, and purged from affections, and appetites. And after this manner the Christian man understanding that which belongs to him, and exercising himself therein, and understanding what he is to expect from God, and desiring it, in short time shall find himself much comfortable to the image of God, & unto that of jesus Christ our Lord. CONSID. XIX. That the Christian life consisteth in this, that a man esteem himself dead to the world, and pretend to live to God. THe Christian name in the first beginning, was in the eyes of the world so vile, so despised, dishonoured, and abject, that none accepted it, but only they, who being called of God, and having set an end to Ambition, to Glory, and all worldly reputation, did esteem and judge themselves altogether dead unto the world: And properly this name of a Christian was taken by them when they came unto Baptism, in such sort, that it was first, that they were called of God, and that they did esteem, and judge themselves as it were dead unto the world, and after that they came to Baptism, in which they took the Christian name. For those which were baptised, although they were formerly called Saints, were afterward called Christians; in as much as being chosen of God they did accept the justice of God executed on Christ: and being baptised they became dead, and buried as much as belongs to the world, and they were raised up, and did line towards God, making profession to imitate Christ, who died with ignominy to the world, & liveth gloriously to God. This S. Paul meant, where he saith, that the Christians are dead, and buried in Baptism with Christ în his death; to the intent that as Christ was dead and buried, and liveth; so we also being dead and buried may live. We Christians are dead, and buried as well in respect of our being dead on the Cross with Christ, as also in respect of the opinion which the world hath of us, and of that which we have of the world, and we are raised up, and Live, as well in respect that we are raised up with Christ, as also in respect of that opinion which God hath of us, giving unto us his holy spirit; and of that which we have of him, endeavouring to make ourselves very like to the Image of his only begotten Son jesus Christ our Lord. After that the Christian name began to he honoured, and glorious in the eyes of the world, Kings and Emperors themselves being honoured thereby. And after that Baptism is given, and communicated to them, which do not persevere in that first deliberation to judge themselves dead unto the world; albeit in baptism the Christian name is taken, and that in Baptism a man doth promise, and make profession to imitate Christ, in as much as he died unto the world, and lives to God. For although in the eyes of the world it be an honourable thing to take the Christian name, and to make the Christian profession, it is a dishonour to accomplish that which is promised, & to keep the profession. Men commonly contenting themselves with taking that part with Christ, which is now honourable, that is, the name, and the profession, care not to take that which is ignominious, that is, to dye unto the world; nor that, which the world neither sees, nor understands, that is, to live unto God. And therefore that which S. Paul saith, belongeth not unto them: for they are neither dead with Christ, nor are raised with Christ: for none riseth, but he who is dead. I consider, that it belongs to a Christian, to the intent he may satisfy the name which he holds, and observe the profession which he hath made in his Baptism, to reduce himself to that deliberation to which men in the beginning of the manifestation of the Gospel did reduce themselves, resolving themselves in this manner: I am dead and buried, as much as belongs to the world: for when they baptised me, they slew me, and buried me: I am raised up, and live towards God; for when Christ died, I was buried in Baptism with Christ in his death; I began to rise, and to live with Christ in his resurrection, and in his life. God killing the flesh of Christ on the Cross, killed mine; and raising up Christ, raised up me. Now it being true, that I am dead and buried, it is necessary, that in me there be no greater liveliness of affections, and appetites, then in a man, who truly and effectually is dead and buried. And it being likewise true, that I am raised, and alive, it is needful that all those affections, and conceits should be alive in me, which are in a man who is truly and effectually raised up. He that lives with this deliberation, and resolution, will live on his guard, and watchfulness, in such sort, that when he shall know in himself any affection, or any appetite which belongs to a man, that lives to the world, strait way he will labour to kill it, saying, this belongs not, nor appertains to me, who am dead to the world. And when he shall find himself solicited by any thing that is matter of honour, and of worldly esteem, or when he shall resent himself, because the one, or the other is taken from him, he will quickly provide remedy for the evil, saying, I know I live not unto the world; why then I ought not to pretend unto, or to esteem that which the world esteems; and if I live unto God, I ought not to pretend unto, nor to esteem but only that which God pretends unto, and esteems; that is, that I should esteem myself dead & buried in respect of the world, and that I should esteem myself raised up, and live unto God; in such sort, that I being dead, and buried unto the world, ought not to pretend unto the things of the world, nor I ought not to resent myself, when I am deprived of them; and being raised up by God, and living unto God, I ought to pretend unto the things of God, and to be grieved, and to resent myself, when I shall be deprived of them. And the things of God, which a Christian ought to pretend unto, are, the holy Spirit, that may rule and govern him, and which may maintain him in the possession of the kingdom of God in this present life, as much as may be, and in eternal life, as it ought to be; and this by jesus Christ our Lord. CONSID. XX. That in the Infirmity, Amendment, and Health of the mind, Men ought to govern themselves, as in those of the body. IN the Infirmity, in the Amendment, and in the Health of the mind, I conceive, that those men which remain in the kingdom of God, aught to govern themselves, as discreet men govern themselves in the Infirmities, Amendment, and Health of the body. That which I would say, is, that as the discreet person, that is sick in his body, seeks discreet and experienced Physicians, who by applying unto him his convenient medicines, and giving him a right regiment do cure him: Even so he, that finds himself sick in his mind, aught to seek a spiritual, and experimented Physician, or Physicians, that may set him in the way of the knowledge of Christ, that so becoming the member of Christ he may be healed of the Infirmity of his soul, of which I understand all those are healed, who being called of God do believe in Christ: all others whosoever, remain in their infirmity. Furthermore, I would say, that the discreet person, that is upon recovery of his bodily infirmity, lives always very attentive, and very wary of himself, in all things being careful not to eat any thing that may cause him to relapse, nor to commit any excess that may make him fall into the same inconveniency: so he who finds himself to have any health of mind, whilst he remains upon his recovery, aught to live very attentive to himself, and very wary over himself in all things, being careful not to engage himself in any of those things which may cause him to relapse, or lose any part of that health which he hath gotten; being always, when ever he comes into conversation, and in other affairs of the world, attentive, and watchful not to take any of those things that may do him hurt, even as he carries himself, that is upon recovery, in banquets, and other occasions, where he is afraid to err in any thing that may spoil his bodily health, feigning that he eats, and doth not eat, and entertaining himself in such sort, that he hurts not his bodily health, nor offends those that behold him. Furthermore I would say, that as he who having been sick, and upon recovery, although he find himself well, if he be a discreet man yet doth not suffer himself to be transported to eat things contrary to his body, nor do any damageable exercises, although he do●… not live with that attention, with which he lived, when he was upon recovery, being afraid to return unto the sickness from which he was cured: so in like manner he that finds himself healed of the infirmity of his mind, feeling himself much mortified, and much quickened, ought not to live negligently, nor to debauch himself, or put himself out of hisown way in the dealing, and conversations of men, and in intermeddling with the outward things of the world, being afraid to return to his former infirmity by the depravation of his mind, considering that the relapses of the mind into sickness are more dangerous, as well as the relapses into bodily sickness; albeit God himself doth ever keep from this kind of falling those that have got health by regeneration, and renovation, which the holy spirit causeth in those, who are incorporated in jesus Christ our Lord. CONSID. XXI. The difference of Sins, and Sinners: The Obligations of Piety: The Signs of Piety and Impiety. ALL Men that sin, sin either against themselves, or against their neighbours, or against Christ, or against God. They sin against themselves, defiling their bodies with carnal vices, and with Drunkenness; depraving their minds with Ambition, with Envy, and with Wrath: For whilst they occupy themselves in these matters, besides the natural depravation with which they are born, they add corruption to their manners. They sin against their neighbours, doing them evil, and damage, in their persons, in their estate, in their honour, and fame, and giving them evil example, and evil doctrine. They sin against Christ, justifying themselves by their own works: for thereby they show that they give no credit to Christ, touching the Covenant of justification, which covenant he made between God & Man, shedding his blood. I say they declare, that they do not hold it for a thing firmly established, that they do not rely upon it. They sin against God, when they resent themselves, and are grieved touching that which God doth: For in grieving themselves, resenting themselves, and afflicting themselves, they show that they do not content themselves thereof. And this discontent of men proceeds in that, that they esteem it not good, and their esteeming it not to be good proceeds from this, that they have not a good opinion of God, upon which self same ground they grow in the end even to hate God. Now they who sin against themselves, sin against the dignity of a man: they who sin against their neighbour, sin against Charity: they who sin against Christ, sin against the Faith: and they who sin against God sin against natural Piety. They who sin against themselves, sin also against their neighbours, in as much as by their sins they give evil example, and they sin against Christ, in as much as by their sins they make Christian religion to be evil spoken of; they sin against God, in as much as they are convinced in themselves, either by the Law, or by their own judgements, that they offend God in that which they do, They who sin against their neighbours, sin likewise against themselves, augmenting their proper depravation and corruption: they sin against Christ depriving themselves of Charity, which is the proper countersigne of Christian Piety; and they sin against God, being convinced in themselves, either through the Law, or through their own consciences that they offend God in that which they do. They who sin against Christ, sin against themselves, depriving themselves of justification, and consequently of the kingdom of God: they sin against their neighbours in giving them examples of incredulity, and they sin against God: for in offending the Son, they offend the Father, and offending him that is sent, they offend him that sent. They who sin against God, sin against themselves, depriving themselves of piety against their neighbours, by giving them evil example; against Christ for the selfsame respect that they do who sin against Christ, they sin against God for the union, which is between Christ & God. From hence I gather, that a man owes to himself purity, and cleanness, which is got by mortification of the appetites, and affections, which are according to the old Adam. He owes unto his neighbour's Love and Charity, with good example, and good doctrine: To Christ Faith; and to God Piety. And I understand that as unto Faith there is also annexed certain hope of the resurrection and life eternal; so unto piety is also annexed the worship in Spirit, and in Truth. Furthermore I gather, that to live licentiously, and viciously, is a sign of depravation, and corruption: To live hurtful to his neighbour, is a sign of malignity, and iniquity: To live superstitiously, and ceremoniously, is a sign of incredulity, and diffidence: To live discontent for that which God doth, is a sign of Impiety. As on the contrary, to live chaste, and pure, and modest, is a sign of mortification: to live without prejudicing any one, is a sign of Charity, and goodness: To live with peace and conscience is a sign of fidelity, and confidence: To live contentedly touching every thing which God doth, is a sign of piety, and holiness. Whereupon I understand, that as mortification, and charity are gotten only by God's gift, so likewise that faith, and confidence, piety, and holiness, mortification, and charity are conserved and increased in a man by the spirit of God, even that which is obtained through jesus Christ our Lord. I will add this further, that in those things wherein men sin against themselves, and against their neighbours, if so be they sin through weakness, and infirmity, presently after they have sinned, they are sorry, and repent, considering the offence of God, and the hurt of their neighbour, & of themselves. And in those things, wherein men sin against Christ, and against God, if they sin through weakness, and infirmity, they do the selfsame, considering the offence of Christ, and of God, the ill example of their neighbour, and their own damage. And furthermore as they that sin in carnal vices, find satisfaction in their sins, when they sin through wretched wilfulness, so also they, who sin against Christ in outward justification, & against God, being grieved at those things which God doth, if so be they sin through incredulity, and impiety, they are to find satisfaction in their own works, and in their own opinions▪ And by these countersigns may a man know when he sins through frailty, and infirmity, and when through wretched wilfulness, and incredulity; always setting before his eyes the light of the Spirit, which is obtained through jesus Christ our Lord. CONSID. XXII. For what reason God sometime gives a godly man a Child, and suddenly takes him away. EXamining with myself what God intends, when he bestows upon a godly person a child, & a few days after takes him away again; I suppose he intends that self same which we intent, when we give an Infant a thing, and seeing him much delighted therewith, and desirous to make experiment of his mind, and inclination, we take it away again. And as I understand the matter, as we have a good conceit of that child, whom we see with the same cheerfulness to let go the thing, when we take it from him, with which he took it when we gave it unto him; and that as we have an evil conceit, when we perceive him to be sorrowful, grieved, and weep, and thereupon we oftentimes upon this occasion knock, and beat him: so God willing to make proof of a pious person, and of his mortification, gives him a Son, & when he sees him joyful, takes him from him. And if the said person leave his son, when God takes him away with the selfsame joyfulness, with which he received him, when God gave him, he gives good sign of his piety, and holiness: if he be sorrowful, grieved, and weeps, he gives an ill sign of his piety, and a worse of his mortification: and sometimes it comes to pass, that God for this cause the more sharply chastiseth him even in that which most grieveth him. One difference there is, that we giving the thing to the child, and taking it away, intent to prove him, & to know him; and God in bestowing a son upon a pious person, and taking him away, intends that the said person should know himself, that he should understand how far he is proceeded in piety, how far he is proceeded in mortification, and he intends to exercise him in mortifications. And it is a much more easy thing to God to give a son to a man, and to take him away, then for a man to give a Pear, and take it away. Together here with I understand, that it belongs and appertains to a pious person to demean himself with God, when he deprives him of any thing, which he hath given him, how dear soever it be unto him, as a well inclined child demeans himself towards his father, when he takes from him the thing which he had given him. But to this piety none ever come, but they only, who enter in at the gate, and that is, our Lord jesus Christ. CONSID. XXIII. That to him, whom God disenamours of the world, & enamours of himself, the self same things befall, as do to him, that disenamours himself of one woman, and enamours himself of another. FInding my soul altogether barren, and dry, and as it were estranged from God, & understanding that this proceeded, because God had hid his presence from me, I thought to remedy this necessity of mine, by reducing my memory, that it should not think upon any other things then God. Scarce had I made this deliberation, ●…carce had I begun to put it in execution, but I perceaved, that although it be in my power to exercise my memory in God, as in another thing, yet for all that it is not in my power to make that my mind should feel the presence of God, and so free itself from its barrenness, and dryness, and estrangement from God. Furthermore I understood a very great difference between the state, in which the soul that labours to have God present, finds itself, from the estate in which it findés itself, when God ●…auseth it to feel his presence. And being willing to know in what this difference consisteth, I understood it consisted in this, that in one estate man's spirit worketh, and in the other, the holy Spirit worketh. And so I resolved with myself, that between these states there is the same difference, that is between Flesh and Spirit. Passing on further I understood, that those men, who upon their own designs, & for their own interresses desire, & endeavour to disenamour themselves of the world, and enamour themselves of God, not being inspired, nor moved thereunto from the holy spirit, are much like to those men, who for their own designs, and for their own interresses, do labour, and endeavour to disenamour themselves of a base, and vulgar thing, and to enamour themselves of some other thing, that is qualified with much worth; not being incited thereunto either by the sway of their own proper affections, or by the desire of the thing itself, to which they would affectionate themselves. I would say, that the difficulties, the distastes, and the troubles are much alike. which the one, and the other make experience of, and that neither these, nor those do ever obtain that which they pretend. Furthermore I understood, that those men, whom God would dis●…namour of the world, and enamour of himself, are much like to those men, whom a qualified person would withdraw from another base, and vulgar person, and make enamoured of themselves. I would say, that almost the self same things befall to the one, as to the other that with the same facility the one, and the other both disenamour, and enamour themselves; and that almost the self same things betid the one and the other, and that there are almost the self same conceits in the one, and in the other. For as the one is forwarded to unlove, and to love by favours, and cherishments, and by outward demonstrations: so the other is forwarded, or (to speak better) is constrained to unlove, and to love, by favours, and cherishments; and inward demonstrations spiritual, and divine. One notable difference I find, that the one, because he loves changeable things remains always with fear; and the other because he loves stable things, hath driven all fear from himself. Furthermore I find, that the one of them hath his satisfaction in his own power touching that which he loves by means of remembrance; and the other stands always at the mercy of God, it not being in his own power to be able to take, or feel more satisfaction, then that which God will give unto him, causing him to feel, and taste his presence. And I understand, that when the Person, whom God would disenamour of the world, and enamour of himself, applies himself by his own industry, and by his own exercises to enamour himself of God, he doth experiment in himself that which he proves, who for his own designs, and for his own interresses would disenamour himself of the world, and enamour himself of God. In such sort, that they who God disenamours, and enamours, can give testimony of the estate of them, who labour to disenamour, and enamour themselves; but these cannot give testimony of the state of those others. Whereupon I understand, that men toil themselves in vain, that seek for their own designs to disenamour themselves of the world, and to enamour themselves of God. Furthermore I understand, that they may judge themselves to be most happy, who know that they have not been moved of themselves to disenamour themselves of the world, and to enamour themselves of God, but have been moved thereunto by the spirit of God. Furthermore I understand, that they who go about disenamouring themselves of the world, and enamouring themselves of God, lose their labour, when without being moved by him to love, they by their own industry, & by their own exercises seek to discover God's presence, when he hides it from them; And when God withdrawing himself from them, they for their own satisfaction would have him present. And above all things I understand, that the proper exercise of them, whom God would disenamour of the world, and enamour of himself, is to apply their minds to disenamour themselves of the world, not accepting of its Favours, nor its Cherishments, nor its flatteries, but driving them away from himself, flying them, and abominating them: Not pretending for all this, that God being moved by this their exercise, should enamour them more of himself, but that the favours of God finding them despoiled, & deprived of the favours of the world, will become more effectual in them, will more penetrate, and transform them more into God, and so they shall more speedily, and entirely obtain, and get the Love of God. That this is true, every man will easily understand, that shall consider, how that he, that hath expelled, and altogether abandoned the familiarity, and conversation of a base, and vulgar Person, comes much more easily to enamour himself of a Personage exceedingly qualified in worth. Having passed through these considerations, and understood these secrets, and others, that are annexed unto them, and that do depend on them, looking towards the Holy Scripture, I have known that these things are very conformable to that which I have read therein: for as much as Solomon in his Canticles, doth celebrate this Enamourment between God and the soul; and that the departing from God is called Adultery, when the soul leaves God, and applies itself to the World. And it seems to me, that our Lord and Saviour jesus Christ, leaving one that would have followed him, and call another, that alleged excuse, or delay, it was nothing else, then to refuse the love of one, and to enamour the other. This self same, as I conceive, he meant to let his Apostles understand, when he said unto them, you have not chosen me but I have chosen you; as if he should have said, you have not enamoured yourselves of me, but I have enamoured you. This very self same, as I understand, S. john meant to say, when he said, that to become the sons of God, must proceed, not from the will of man, nor from man's spirit, but by the will of God, and by the Holy Spirit, in such sort, that in this present life it appertains to a man to apply himself to disenamour himself of the world, and to occupy himself in praying God, that he would enamour him of himself, to this effect giving unto him his holy Spirit, which is obtained by believing in Christ our Lord. CONSID. XXIV. That those Persons, who are governed by the holy Spirit in their serving of God, pretend to increase in the love of God. GOd generally loves all men, and he loves with particular love all those, for whom he hath executed the rigour of his justice on his only begotten Son jesus Christ our Lord. Men generally hate God, and they hate him with particular hatred, who are guilty to have added other depravations to their natural depravation. The love which God bears men, proceeds from the great things, which he hath done for them, in such sort, that with reason he loves them more, to whom justification by Christ doth appertain. And man's hatred towards God proceeds from the depravation, wherewith he offends him, (for as it is said, He that offends, pardons not) in such sort, that with reason they most ha●…e God, that have most offended him▪ According to reason it seems that God being most perfect, he ought to be most sovereignly beloved of man, and that man being most highly imperfect, aught to be most highly hated of God. Likewise because man hath received many good things from the Liberality of God, he oughtmuch to love God: and God having received▪ from man nothing but offences, and injuries, he ought to be hated of God. But on the other side so great force hath the obligation which God hath to love man for the great matters that he hath done, and doth for him, that however he know the height of imperfection to be in him, & that he is offended by him, he doth not leave to love him: it coming so to pass on God's behalf in this case with men, as it comes to pass to a good father, with a disobedient and vicious son, who is more drawn by the force of that which he hath done for his son, to love him, then by the disobedience, and depravation of his son to hate him. And likewise on the other side, the hatred, and enmity which a man hath to God through his natural depravation, and through the offences, that he hath added to this depravation, enforce so much, that although man know the height of perfection in him and although he find, & feel himself benefitted of God, not only he cannot bring himself to love God, but also he cannot leave to hate him: That betiding a man in this case with God, that betides to a vicious, and malignant son with a good father, with whom his villainy, and malignity hath more force to hate his father, than the knowledge of his father's goodness, and of the great obligation which he hath to his father to make him love him. Whereupon I understand, that God willing to be loved of man, as a good father would be loved of his son, (knowing that the impediment of this love is that▪ which is spoken of, that he who offends pardons not) executed the rigour of his justice on his own son, as if a good father should say to a disobedient son, See I have chastised ' thy brother for thy disobedience and offences; since than I have taken away the impediment, love thou me as I lovethee. Hence I understand, that the intent which God had executing the rigour of his justice on Christ, was not les●…e to secure me, then to satisfy himself. Further I understand, that a man who gives credit to this justice executed on Christ, accepting it, and making it his own, doth altogether loose the hatred which he bears to God, and begins to love God, even as the son who believes that his father hath chastised his brother for that which he had disobeyed in, leaves to hate his father, and begins to love him. And now I understand that as the son desiring, not that his father should love him, for he already knows that he loves him; nor much less that he should love him more, for he knows that he loves him much, but he himself desiring greatly to love his Father applies himself with all his force to serve him in every thing, which he thinks to be pleasing unto him, & puts himself to great hazards for him, and deprives himself of all his pleasures and all his satisfactions for him, considering that being loved by his Father, and likewise doing great things for his Father, he shall come to love his Father greatly: Even so neither more nor less the man that is already justified desiring not that God should love him, for he knows already that God loves him, nor that he should love him more, for he knows that he loves him much, but he himself desiring to love God much, applieth himself with all his force to serve God, knowing that being beloved of God for the great things which God hath done, and doth for him, that he also doing great things for God, shall come to love God greatly. Furthermore, I understand, that the consideration of the great sins which God hath ●…doned us, makes us to grow in the love of God, as the consideration of the great offences which we have done, when we do not feel the pardon, makes us to grow in hatred. Furthermore I understand, that the services, which those persons, who are governed by the spirit of God, do to God, are not done to satisfy the Obligation, with which they were born; neither are they done, as humane wisdom instructs, and as humane Philosophy teacheth, pretending piety, thereby to oblige God, either to the intent, that he should pardon their offences, or that he should love them, but properly to bind themselves to love God more, and every day more to increase in the love of God. Furthermore I understand, that the services unto which the holy Spirit applies these persons, are to disenamour them of themselves, and of the world, and to enamour them of God, and of those persons that love God. And I understand, that then a man disenamours himself of himself, when he deprives himself of all those things, which may give, or cause unto him outward satisfaction in any kind whatsoever. And then, as I understand, he disenamours himself of the world, when he takes away & apparts from his mind all thought to satisfy & please the world in things of the world, and when any occasion offers itself, he puts this deliberation in effect. And then I understand it, a man affectionates himself to God, and to the persons that love God, when he applies himself with his mind unto them, when by service, and benefits he doth oblige himself to love them, doing unto them that which he would do unto God himself, if he saw him to have need of his service, accordingly as David saith he himself did, Ps. 16. And furthermore, that to suffer for Christ, and for the confession, and manifestation of the Gospel of jesus Christ, doth above all things enamour them of God, and Christ, that so suffer. ●…nd I understand, that in their own suffering love doth in great part deprive them of the sense of that which they suffer. And withal this I understand, that without comparison the love which God bears a pious, and just man, however sorry a one, and imperfect hebe, is much greater than that love, which a pious, and just person, however much perfect he be, bears to God; even as a good Father more loves a son, however sorry a one he be, than a son, however good he be, love his Father; and because this is so, it is no marviel, if they who be such, live with much security, that neither in this present life any thing shall be fall them, that shall be evil for them, nor that that felicity which is promised to them that are pious, & just, shall be wanting unto them in the life everlasting; knowing the particular Providence of God; and they are just, accepting the justice of God executed on jesus Christ our Lord. CONSID. XXV. In what sort pious persons are moved to put in execution the justice of God. AVery great part of Christian piety, as I understand, consisteth in this, that a man should never dispose of himself, neither in effect putting his own will in execution, nor saying in his thought, This would be well for me, if so b●…he have not some evident sign of the will of God: in such sort, that when the state wherein he finds himself, the place, or the manner of living shall become wearisome to him, and there shall come thoughts into his mind, saying, This, or that thing would fit me well; he should presently say, But what know I, if this would be good for me? God is he, who knows what is good, and since he knows it, to him I remit myself, that he should set me in it, and in the mean space I will believe, that that which is best for me, is to continue in the state wherein I am? With this resolution a man condemns the judgement of humane wisdom, and reason, and renounceth his natural light, and enters into the kingdom of God, remitting himself to the regiment and government of God. Furthermore I understand, that albeit to some Saints of the old Testament, and to others of the new, God hath manifested his will as it were by words, the common language, with which God speaks to the pious, is to put it into their hearts that which they should do, and afterwards to necessitate them to do it, or to facilitate the execution thereof; in such sort, that when a pious person shall feel himself moved to change his state, place, or manner of living, or whatsoever other thing, in which he shall be doubtful, whether it be a motion of the spirit, or of the flesh; if on the other part he shall see himself necessitated to put it in execution, or shall find much facility in executing it, he shall take it, that God declares his will unto him by this means; and holding that demonstration for a sufficient token of God's will, he shall not doubt to put it in execution. If he shall have the will, but neither the necessity, nor the facility, he shall keep himself quiet; and if so be he shall have the necessity, or the facility, and not the will, he shall likewise abide quiet, saying If this be the will of God, he will put it into my will, that I should put it in execution. In this he shall so much more assure himself, in as much as I understand it, and hold for certain and firm, God is so jealous of them that attend to this piety, that even then when they are so much solicited by sensual appetites, and by humane affections, that they come to desire the execution, God himself hinders them, to the intent they should not come to deprave themselves, except when he means to punish them; letting them fall into that which they desire, because they hold it a good thing for them; as he chastised David in the case of Bersabe; & this chastisement is very terrible: which as I understand it, doth not consist in the Execution of that thing which a man desires, but in the knowledge of the inconvenience, wherein he finds himself to be fallen after the Execution. In these like cases also pious persons know the will of God, but it is that will of his, which is with wrath, and with fury; and so they do confirm themselves in the deliberation, to think that nothing befits them, but that in which they find themselves, & to stand attentive to hear the language of God, when he moves the will, and facilitateth, and necessitateth the Execution thereof. With which language I understand that God also speaks unto the impious, as he spoke to Nabuchadnezzar, and as he spoke to Darius, and Cyrus, and as he spoke to Titus and Vespasian. But there is very great difference in that, which they that are pious do, and in that which they do that are impious; forasmuch as they neither knew, nor do know the will of God, and therefore albeit they did it, yet for all this they did not serve, nor do serve God therein. But the pious, because they know the will of God, and knowing it put it in execution, they serve God therein. And in as much as they who are such, do set themselves to all their works with this knowledge, they do, as I understand, in all things serve God. Those are they who believe, and do God's justice executed on jesus Christ our Lord. CONSID. XXVI. That the Flesh, whilst it is unregenerated Flesh, is the enemy of God, and that Regeneration is properly the work of the holy Spirit. SAint Paul the Apostle speaking by eyperience of the holy Spirit, condemns the Flesh for the enemy of God. I understand by Flesh all men, in as much as they are not regenerated by the holy Spirit. Humane prudence, that always opposeth itself against the holy Spirit, holding this condemnation for an hard and terrible thing, and not willing to endure it, will have it that S. Paul means by Flesh, that which Socrates, or Plato would have meant, that is, the judgement of the Flesh. In this opinion all they who follow humane wisdom do concur, holding it for an absurd and evil thing to condemn as sins, all the works of unregenerated Flesh. For, according to their opinion, there are some, with which unregenerated men do not only not offend God, but in effect do him service, such as are those, wherein they agree with beasts, both the one and the other being moved by natural instinct; as for a Father to beget Children, and for a Son to nourish his Father; which things humane wisdom saith, since they be not vices, nay rather being virtues in brute beasts, it is no ways just to say that the self same should be sins in unregenerated men: for in such case the condition of mankind would come to be worse than that of brute beasts. Here I understand humane wisdom deceives itself, in as much as it doth not consider, that the brute beast having neither wisdom, nor reason, doth not alter the order of God, nor the institution of nature; and a man not regenerated by the holy Spirit, by his prudence, and reason doth continually pervert, and alter it, nay he cannot leave to pervert, and alter it, in as much as being proud he goes mending the works of God by his own reason, and by his own prudence, and in as much as loving himself in every thing that he doth, he pretends his own interest, and his own proper glory; and so he doth not follow the natural order, nor pretends the glory of God. In such sort as the Father bringing up the son, and the son nourishing the Father, every one of them pretends his own glory, & his own interest, and his own satisfaction: That being properly in men through the vice of their corrupted flesh, which leaves to love, and to esteem God, and esteems and loves itself, aiming in every thing at its own proper glory, and its own proper ●…nterest. Whereupon I consider in this present life that which is in the house of a great Lord, who hath thirty slaves, for whom he doth sufficiently provide all necessary things, and ordaining them the things, in which he will be served of them. Of these thirty slaves I imagine that ten of them are fools, without understanding, and without any manner of discourse, altogether as Beasts. These as I understand it, without perverting, and without altering the order which their Lord hath given them, do that which is commanded them, not pretending any thing else, but only to obey their Lord: The other ten, I suppose, are well experienced, and have judgement, and discretion, who pretending to know, and understand as much as their Lord, and sometimes more, pervert the order that is given unto them, supposing to find the point better, and having the eye to their own interresses, have always an eye to gain their liberty, and to be better entreated, and more cherished of their Lord, not contenting themselves with their servitude, nor contenting themselves with that ordinary entertainment which they receive from their Lord: The other Ten, I imagine to myself, are likewise experienced, and understanding, and such as have judgement, wit, and understanding, but persuading themselves, that their Lord knows more than they, and no ways serving themselves of what they know to understand their Lords meaning in that which is commanded them, without perverting or altering the order that is given unto them, obey their Lord, and contenting themselves of their servitude and of their entertainment obey their Lord, pretending only to do that which is ordained them for the profit, for the satisfaction, and for the glory of their Lord. The first Ten serve but like Beasts with their bodies, and these in the world are the brute Beasts. The second Ten in serving pretend to serve, but offend, and then offend most, when they serve most, and best; for than they do most alter, and pervert the will, and order of their Lord: And these are all men, in as much as they are not regenerated by the holy Spirit: The third Ten serve as obedient Sons, not perverting, nor altering the order, and will of their Lord, and they serve both with their bodies, and with their minds; and these are the men that are regenerated by the holy Spirit, without which regeneration it is impossible that men should reduce themselves to this degree. And therefore S. Paul well saith, that the flesh is the enemy of God, and is not subject to the Law and will of God; neither though it would, could it, in as much as a man doting upon his own wisdom, and his own reason, pretends to mend the works of God, and in as much as being enamoured of himself in every thing which he doth he hath an eye unto himself. To the intent this may be the better understood, I say, that by regeneration I understand that change, and outward, and inward Renovation, which the holy Spirit doth in those persons, who believing in jesus Christ, and accepting as their own, God's justice, that he executed upon Christ, are changed, and renewed in all their affections, in such sort, that no ways pretending in the execution of their own appetites, nor in the sway of their own affections, that which they did pretend before their regeneration, having lost that understanding to go about mending of God's works, and having lost their own love, whereby they loved themselves, as if one of the Ten slaves of the second order should pass to the number of the Ten of the third order. Those men, who by wit, and humane artifice pretend to change themselves, and to renew themselves, as I understand it, do not obtain this Christian regeneration, but that which is humane, that which is of the flesh, and of humane wisdom, & reason; such as was that of some heathen Philosophers. For in Christian reason the holy Spirit only hath part, nay it is so much Regeneration, and Renova●…ion, in as much as it is wrought by the holy Spirit; that is in as much as the holy Spirit works it in a man, when he feeling his election, and his vocation, and permitting the holy Spirit to work in him without pretending to work of himself, nor to follow his proper judgement, nor his proper opinion in any thing, when he thinks himself to stand farthest off from his Regeneration, and Renovation, finds himself more near, and more entire, and more perfect therein. And this is that Regeneration, and Renovation, which S. Paul saith, the holy Spirit works in them which are true Christians. And this is that self same, which the son of God himself our Lord, & Saviour jesus Christ spoke of to Nicodemus. CONSID. XXVII. That by Mortification a Christian man maintains himself in his resolution, and by reducing of his mind to God, he maintains himself in the certainty of God's providence. THE man that being called of God, feeling his vocation, and answering unto it applies himself with his mind to piety, as I understand it, is first moved to resolve himself touching the world, not willing to have from it any greater part, then that which it shall please God that he should have in the dignities thereof, and in the estimation thereof; and he is moved to resolve with himself, not desiring touching his body neither more commodities, nor any better condition in outward matters, than it shall please God to put him into. Furthermore I understand, that a man cannot maintain himself in his resolution with the world, if so be he do not mortify the affections that live in him, of Ambition, and Avarice, and of selfe-estimation; neither can he sustain himself in his Resolution with himself, if he do not mortify his sensual appetites that live in his body. And therefore after that the feeling of his vocation hath moved him to these two Resolutions, the feeling of that faith, whereunto he is called, together with the holy Spirit, which together with Faith is communicated unto him, dorh mortify in him the affections which might hinder, and disturb the Resolution with the world; and the appetites that might hinder and disturb the Resolution with himself; in such sort, as Faith, and the holy Spirit doth mortify the affections and appetites of a man to conserve, and maintain him in those Resolutions, which through his vocation he hath made with the world, and with himself. Whereupon I understand it, that for a pious person to feel himself solicited by ambition, and his own proper estimation, is not a ●…igne, that he stands not resolute with the world, but that he hath not mortified his affections. Likewise I understand, that for a pious person to feel himself solicited by the pleasures of the body, is not a sign that he stands not resolved with himself, but that he hath not mortified his Appetites. And so I take this Resolution, that a pious person, who answering to his Vocation is resolved with the world, and with himself, desiring to maintain himself in his Resolutions, aught to attend unto Mortification, which as hath been said, maintains a person in his Resolutions. I likewise understand, that the self same calling of God doth move a man being called to accept the particular Providence of God in all things; holding for certain that all are his works, wherein his will doth particularly concur. And I understand, that the Faith whereunto a man is called, and the holy Spirit, which by Faith is communicated unto him, do bring a man to content himself of every thing that befalls him, either good, or evil; holding it all for good, to the intent, that he should sustain himself in his certainty, in which he could not maintain himself, but by being brought to this pass. And hence also I understand, that for a pious person to resent himself of those things, which happen amiss to him touching his body, is not a sign, that he hath not certification of God's providence, but that he hath not reduced his mind to content himself of that which God doth. And so I resolve myself in this matter, that together with a man's attending unto the mortification of his Affections, and of his appetites, he ought to attend to reduce his mind to this conformity to the will of God. For in this manner maintaining his own Resolutions in himself, he shall also maintain the Certainty of God's providence, and shall likewise maintain himself in piety, justice, and holiness, which is got by believing on jesus Christ our Lord. CONSID. XXVIII. For a man to assure himself of his Vocation. FOrasmuch as I understand, it doth greatly import, that a man should be certain, that he is called of God to the grace of the Gospel of Christ, that is, to the intent, that believing in Christ he should obtain immortality, and eternal life: (for this certainty works in him the resolution with the world, and with himself, and mortification, by which he is maintained in his resolutions.) I come now to say, that a person that shall not have had a Vocation so evident, so clear, and exterior, as was that of S. Paul, after the coming of the holy Spirit; or as was that of the Apostles, whilst Christ conversed with men; nor so effectual, and powerful, as in some persons, in whom, although it be inward, the effects are so evident, as may serve for outward; but shall have had a quiet, and remiss Uocation, as it is in those persons, in whom it being inward, and notable to show itself by outward signs, because they are of themselves outwardly moderate in their affections, and appetites: I say that such a person may certify himself of his Uocation, by the sense, that he hath of his justification through Faith. I would say, that when a Pious person being moved unto Christian piety, or having understood the motion, shall doubt whether he were moved, because he was called of God, or that he was solicited of his own self-love, finding in himself some sense of his justification by Faith, that is, of peace of conscience, which they obtain, who believing make God's justice their own; he may well assure himself, that his motion to piety was the Uocation of God, and no design of humane wisdom; this being certain, that only they, who are called of God, do feel in themselves the benefit of God's justice executed on Christ jesus. CONSID. XXIX. That to believe with difficulty is a sign of Vocation. THE Easiness with which they believe the matters of Christian Faith, who believe by Opinion, by Relation, and by persuasion; and the Difficulty with which they believe them, who believe them by Inspiration, & Revelation, hath led me to this Consideration, that they, who believe by Relation, amongst some true things believe many false, and are likewise more easy to believe false things then true; and they, who believe by Revelation, believe only true things, and o●… falsities they admit none; in such sort, that the difficulty of believing is rather a sign of Vocation, than the easiness. He that believes by Revelation, believes as much as he feels, and because in those things which he doth not feel, he finds contradiction, he believes that which is inspired, and revealed unto him, and yet not that always, but when the Revelation, and Inspiration, and the inward sense is lively and entire. They who obtain this Faith, Christ calls them Blessed, and these selfsame are the sons of God. And this is the faith, that always leads Charity, and Hope in its company, and without which it is impossible to please God; That which purifies the hearts, makes them clean, & quickens them; Of which our omnipotent God make us rich by Christ our Lord. CONSID. XXX. That God in communicating spiritual things unt●…●…s, dealeth as in giving the fruits of the earth. SEtting myself sometimes to account with God, I say unto him in this sort: Wherefore Lord, when you call a person to your kingdom, do you not make him presently feel his justification? Do you not presently give him th●… holy Spirit, which should rule, and govern him? And why do you not show unto him your presence? To this it seems to me, that he makes answer to me, saying, For the self same cause, that I do not make the grain as soon as it is sown, to spring, so that it may be reaped. This, say I, is the curse of sin: And this other matter, saith he, is also through the curse of sin. Again, say I, Since you have done it with S. Paul, and with some others, why do you it not generally with all? For the self same cause (replies he) that I have sometimes given men bread to eat without causing it to grow by the ordinary way, willing to show my omnipotency both in the one and the other. As those persons (say I) Lord to whom thou hast given bread by extraordinary ways, do more acknowledge that bread from thy liberality, than those other, who have it by ordinary ways; even so also all thine elect would more acknowledge all their inward gifts from thy liberality, if so be thou wouldst do with them that which thou didst with S. Paul, rather than guîding them, as thou guidest them by an ordinary way. I will (saith God) that both the one, and the other should acknowledge from me that which they obtain by the ordinary way, & that so much the more, as it seems to themselves, that they get it by industry, and labour. For in this thing I will, that they should mortify the judgement of theîr humane wisdom which mortification should not be necessary, if they had these things by extraordinary way. I will have the labourer to labour the ground, and to sow his seed, and I will that he shall attribute to me the fruit of all his labours. I will likewise that the spiritual persons labouring, and travelling themselves should submit themselves to believe, and to love, and that they should so get justification, and the holy Spirit; and I will, that they attribute all unto me. And hold thou it for certain, that as the labourer should prove himself very rash, that should think to gather much grain, having the water at his command when he pleased, and the Sun when he pleased: so likewise should that spiritual person be very rash who would hope to increase much in piety, having the inspirations in his own power when he would. Whereupon hold for certain, that he doth take the better, who freely in all things, and every where leaves it for me to do, without opposing himself in any thing, and without supposing to govern by himself that which ought to be governed by me. With these Considerations I put my mind in quiet, when I find it impatient, and not well enduring to expect God, remitting myself in all things, and every where to my God; being assured, that he doth govern, & will govern me in this Christian business according to my necessity through his only begotten Son jesus Christ our Lord. CONSID. XXXI. That the liveliness of Affections is more damageable than that of the Appetites; and that it is necessary that both the one, and the other should be Mortified. EXamining in what properly the Liveliness of Affections, and of the Appetites doth consist, and when this Liveliness doth offend, and when it doth not offend, and verify●…g, that the Liveliness of Affections consisteth in the inward satisfaction that is according to the flesh, that is, when a man abides alive and vigorous in relishing with the senses of his mind the things that belong to the world, such as are honours done to him, selfe-boasting, and that which is principal, his reputatlon, & fame. And I understand that the Liveliness of Appetites consisteth in the outward satisfactions, that is, when a man abides alive, and vigorous to relish with his five bodily senses, the thing●… that delight, and content the sensuality. And resolving myself, that this Liveliness of Affections, and Appetites is then hurtful, when he who hath it, knows it not, nor understands it, or doth not hold it for a fault, nor defect; and that then it doth not hurt, when he that hath it, knows it, and understands it, and holding it for a defect, and vice, goes by little, and little refraining and mortifying it; I come to consider, which of the twois most damageable, and most contrary to the holy Spirit, either the Liveliness of Affections, or of that of the Appetites? In this resolution I come first considering, that the Liveliness of Affections holds the inward man alive in the things of the world; and that the Liveliness of Appetites holds the outward man in things of the Flesh. And I understand that by how much the soul is more worthy than the Body, by so much is the Liveliness of Affections more contrary to the spirit, then that of the Flesh. Furthermore I consider in this matter; A certain person goes to a feast for his own satisfaction, I would say, to satisfy his Appetites in seeing, hearing, smelling, tasting, & touching; and another person goes to comply with the world for the satisfaction of him that makes the Feast: And it will seem, that in him that goes for his own satisfaction there is greater Liveliness, then in him that goes for others satisfaction, and it is not true: for if in him that goes for others satisfaction, the Affections of his own proper estimation, & of the honour of the world were not alive, he would not go: in such sort, that albeit he doth not go being drawn by his Appetites, yet he goes being drawn by his own affections, and by theirs whom he desires to please. It being very true, that that person that goes for his own satisfaction, satisfies his own Appetites; and he that goes for others satisfaction, satisfies his own Affections, and others: It is clear that the satisfaction of the Affections is more damageable, and more contrary to the spirit, then that of the Appetites. Furthermore I consider, that in the eyes of humane wisdom he is reprehended, and defamed, that is unbridledly alive in his Appetites; And he is praised, and honoured, that is moderate, and temperate in them; and he is esteemed to be a Saint, that hath altogether mortified them. And on the contrary, he is esteemed, and prized, that keeps lively his Affections of honour, and his own particular esteem; and he is esteemed vile, and of no worth, that is in all these things mortified. Now it being true, that to the eyes of humane wisdom that always appears great, which to the eyes of the holy Spirit seems little, & that always appears little to humane wisdom, which appears great to the holy Spirit, it will easily follow that humane wisdom holding the Appetites more damageable than the Affections, the holy Spirit will hold the Affections more damageable than the Appetites. Many other things might be considered to confirm this, but these abundantly suffice to come to my intent, which is this, that that pe●…son, who studies to be like unto Christ, and like unto God, and to comprehend the Christian perfection, in which he is comprised by the incorporation whereby he stands incorporated in Christ, must attend to the Mortification of his Affections and Appetites, always keeping strict account with them to kill them in that wherein he shall see them alive. But principally he ought to attend to the mortification of his Affections, as well for that respect, which we have spoken of, as also because in the death of the Affections the Appetites dye, But the Affections do not at all die in the death of the Appetites, nay it comes to pass, that in the death of the Appetites the Affections revive: For, as hath been said, in in the eyes of humane wisdom the mortification of the Appetites is very highly esteemed of. Hereby I understand this, that when any Person kills his Affections by Humane wisdom, and industry, despising Honour, and reputation of the world, he grows Vicious, and Licentious; for the Appetites live, and grow unbridled: And when another Person kills his Affections by the Holy Spirit, he doth together therewith kill his Appetites: by which proof a man may judge of many designs, and motions pertaining to the despising of the world, whether they be of humane spirit, or from the Holy Ghost. I would that in me the Affections were altogether dead, and likewise the Appetites, so that neither my mind should be delighted with any thing, that were not spiritual, and divine, nor my body should take of the things of the world more than that which sufficeth to maintain, and sustain them in the world the time that God hath ordained, that it should live here! But if so be I must run out in any thing, and that some kind of Liveliness is to be kpet, That of the Appetites would less displease me, then that of the Affections. I would say, I should hold it for less inconvenient to see in me some Liveliness of Appetites, and to satisfy myself in them, then to see in myself any Liveliness of Affections, and to satisfy myself, and others in them. Nay verily if the shame of the world, and the ill example I should give to spiritual persons did not restrain me, I could scarce contain myself sometimes from suffering myself to be transported to the satisfaction of my Appetites, holding it for certain, that by that means I should sooner mortify my Affections, and that my Affections dying, my Appetites would also dye w●…th them, I will add this, that the Affections are mortified, when a man having opportunity to grow in Honour, and reputation, and in much credit with men, will not, but renounceth all: And that the Appetites are mortified, when a man properly may satisfy them, and doth not satisfy them. He that mortifies his Appetites, doth kill his flesh, and he that mortifies his Affections, crucifieth himself entirely with jesus Christ our Lord. In saying, that sometimes satisfying my Appetites I should think to mortify my Affections, I mean that the shame, and confusion, which I should deserve in having satisfied my Appetites, would be a cause, that I should not think to put in execution my Affections, and that I should be wary from any more satisfying my Appetites, as I hold for certain many of those persons prove in themselves, who attend unto the Spirit, of which Persons only I speak. CONSID. XXXII. In what consisteth the abuse, and in what consisteth the use of Jmages, and of Holy Scriptures, I Understand it, that learned men being without the Spirit, do suffer the self same deceit in the Holy These 32 and 33 Consideratio●…s being read together, may vindicate the Author's good meaning, from his dubious and offensive expressions in the present Consideration. See the Preface. Scriptures, which unlearned men without the spirit of God do in Images; in this manner: An unlearned man keeps a Crucifix of Christ in his Chamber, by means whereof always when he enters into his chamber, he remembers that which Christ suffered; And finding Piety, and Religion in this remembrance, he puts in all other parts of his house other Images like unto that; and knowing well, that always as he walks up and down his house, and as he goes into the Churches, and also through many parts of the City, he shall find such like Images, which will reduce unto his memory that which Christ suffered, he cares not to imprint in his mind Christ Crucified, contenting himself to see him Painted: And as long, as he doth not keep him in his mind, he neither feels, nor tastes the Benefit of Christ's Passion. And it comes to pass that when this unlearned man is moved to demand any thing of Christ, it seeming sufficient to him to behold him painted with his Bodily Eyes, he careth not to lift up his mind to behold him with Spiritual Eyes, in such sort, that a man may say, that he doth not pray unto Christ, but unto that Picture. In the self same manner a learned man without the Spirit keeps written in Holy Scripture the things, that pertain to a Christian man; that which he ought to believe, and that which he ought to do; in such sort, that when ever he gets his book, he understands both the one, and the other: And this seeming sufficient to him, he employs all his study, and all his diligence in having many books, that may declare unto him Holy Scripture, not caring at all to imprint in his mind that which he reads, and that which he studies in Holy Scripture, nor to form his opinions, nor his conceits in things pertaining unto Christian Piety according to that he there reads, and studies. And it comes to pass, that being desirous to understand some secret of God, and of spiritual matters, applying himself to seek it in Holy Scripture, he doth not lift up his mind to pray God that he would show it him, and that he would teach it him, in such sort, that he doth take for his aim the spirit of God; but that which by his own proper nature, and his own proper wit he learns from that, which was written by them, who had the spirit of God. And if so be they suffer this deceit, that handle the Scriptures which were written by the holy spirit, what may we think is the deceit of them, who handle the writings, that are written by humane spirit? The unlearned man, that hath the spirit, serveth himself of Images as of an Alphabet of Christian Piety; forasmuch as he so much serves himself of the Picture of Christ Crucified, as much as serves to imprint in his mind that which Christ suffered, and to taste, and feel the benefit of Christ. And when he hath imprinted him, and tasteth, and feeleth him, he cares no more for the Picture, leaving it to so serve for an Alphabet to other beginners: And when he hath Christ in his mind, when he is inspired to demand any thing of Christ, he careth not to set his corporal eyes on the Picture, but sets his spiritual on the impression, which he keeps in his mind: In like manner a learned man, that hath the spirit, serveth himself of holy Scriptures, as of an Alphabet of Christian piety, wherein he reads that which appertains to piety, until such time, as it penetrate into his mind, so that he tasteth, and feeleth not by judgement, nor by humane Wisdom, but by his own proper mind, in which he imprints those conceits, and those opinions of God, which are there written; in such manner, as when there comes unto him a desire to understand any secret of God, first he goes to the book of his mind, first he consults with the spirit of God, and afterward he goes to prove that which he hath understood, with that which he finds written in those holy books; in such sort, as having at first served himself of holy Scriptures, as of an Alphabet, he afterwards leaves them to serve for the same effect to other beginners, he attending to the inward inspirations, having for his proper master the spirit of God, and serving himself of holy Scriptures, as of an holy conversation, and which causeth refreshment unto him, altogether putting from himself all those writings which are written by humane spirit. And so as well in the unlearned with the spirit, as in the learned with the spirit, as I understand it in this manner, is fulfilled that, which was prophesied of the time of the Gospel, where it is said, they shall be all taught of God, accordingly as they experiment in themselves, who obtain the spirit, which is communicated by jesus Christ our Lord. CONSID. XXXIII. In what manner through the patience, and through the Consolation of the Scriptures we maintain ourselves in Hope. ACcording to S. Paul, we who in this life abide in the kingdom of God, Maintain ourselves in the hope of eternal life through patience, and consolation of the Scriptures. The patience consisteth in this, that although the accomplishment of that which we desire, seem long, we do the more fortify our minds to hope more and more, no ways departing from confidence. And the consolation of Scriptures consisteth in this, that reading in them the promises of God, we do anew confirm, and fortify ourselves in Hope; there betiding unto us that which betides to one, to whom a Lord promiseth by his Letters a thousand Ducats of Incomes, who maintains himself in the Hope to have that revenue through patience, fotti●…ying his heart more and more through hope, when it seems to him, that the accomplishment of the promise is delayed, no ways departing from his hope, & comforting himself with the Letter of the Lord, in which reading the promise, he doth anew comfort himself in hope, and anew confirm himself in the confidence which he hath to obtain the revenue which is promised him. I would say, that like as he supporting the delay, and reading the Letter conserves himself, till the promise be made good unto him: So we on the other side bearing the delay of Christ's second coming, and reading the holy Scriptures, confirm ou●…selves, until we come unto that eternal life, which is promised us by jesus Christ our Lord. CONSID. XXXIV. In what doth consist the benefit which men have obtained from God by Christ. A Certain rich man hath a woman slave vicious, and ill inclined, who hath her children also vicious, and ill inclined, as herself is. He because they be such, will not for some time keep them in his house; but at another time for some other occasion he contents himself to keep and maintain some of them in his house; and moreover to the end they may more willingly stay with him, it pleaseth him to use them as sons. And because he sees their evil inclination, and sees, that if so be he go by the way of rigour with them, it will be impossible to keep them in his house, he doth not only pardon them for being born of a vicious and ill inclined slave, (For, for as much as concerns this point, he did set his mind at quiet, when he took them into his house:) but he likewise pardons all that which they shall do, being viciously, and villainously drawn, and overcome by the evil inclination with which they were born. And they by the good usage of their Lord, who hath made himself a Father unto the, and by the good customs, that they learn, being in his house, go leaving that which they inherit from their old, and evil mother, and go getting that which they see in their new, and good Father: and in this manner they come to be heirs of the goods of their Lord, who is become unto them a Father. By this similitude I understand in what Christ's benefit towards men doth consist. The rich man is God. The evil slave is humane nature depraved by the first transgression. Her sons are all mankind. The house of God is the kingdom of God. The time, in which God admits men into his kingdom, is the time of the Gospel. The occasion is the justice of God executed on jesus Christ our Lord: For this God is content to admit into his kingdom them that come unto him, and to hold them for sons, and to use them as sons. And because he knows their evil inclination, & sees, that if he use rigour with them, it will be impossible for them to keep themselves in his kingdom, he pardoneth them not only the fault of their depraved nature, with which they are born, which is original sin, (for as much as belongs to original sin, he pardons it, when he admits them to his kingdom;) but also all those things, which they shall do viciously, and villainously, being drawn, and overcome by that evil inclination, with which they were born, (which is proper, and natural unto them,) whilst they go combating, and contrasting with it. Whereupon they by the favour of God, who of a Lord is become unto them a Father, making them sons of slaves, and by the good customs which they learn continuing in the kingdom of God, go by little and little forsaking that which they hold of their old, evil, and vicious mother; and go on getting that which they see in their new, good and heavenly Father, leaving both to appear, and to be like their mother. And as before they came unto the kingdom of God●…▪ they had and represented in them the image & the likeness of depraved nature: so likewise being entered into the kingdom of God, they have and represent in themselves the image and similitude of God; recovering that which the first man lost. By this I understand, in what sort a man was created unto the likeness and similitude oh God, and in what doth consist the benefit that men have received by jesus Christ our Lord. CONSID. XXXV. Whence it is, that that difficulty comes, which pious persons have to continue in that which appertains to Piety, and Justification. Considering that the duty of Piety is for a man to content himself of every thing which God doth, persuading himself and holding for certain, that all that so comes to him, is Good, and Holy, and Just: And believing that all that which comes to pass in this present life, comes to pass by divine providence, without admitting, that anything should come to pass by chance: And considering that the duty of Christian Faith is to accept with his mind, and to confess with his mouth the Gospel of jesus Christ our Lord. And seeing on one side in many men that have not the spirit, much conformity to the will of God, in such manner, that they neither grieve themselves, nor resent out of measure the death of those persons whom they greatly love, nor for the loss of goods, nor for the loss of Honour, and that they themselves are content to dye: And seeing likewise in many other men that have not the spirit, much acceptation, and much confession of the Gospel without any scruple of doubt at all. And seeing on the other side, that some spiritual persons grieve themselves, resent themselves and are very sorrowful for the death of those persons whom they loved, & for other inconveniences that befall them, and they cannot bring themselves to be willing to dye, and that they feel the loss of estate, and the loss of Honour; And seeing also in other persons who have the spirit, much wavering in the acceptation, and confession of the Gospel, that they cannot certify, nor confirm themselves of all that is therein; I have many times set myself to consider the causes, whence these contrary effects should proceed; forasmuch as it seems, that in him, who hath not the spirit, there should not be conformity with the will of God, nor should he give credit to the Gospel: and in him that hath the spirit, there ought to be both the one, and the other. And after I have considered the matter, I understand, that however flesh doth sometimes a little contradict flesh, yet in the end flesh suffers herself to be overcome, and subdued by the flesh: whereupon there being a man that hath not the spirit, as well an aff●…ction of the flesh willing to conform itself with God, as to grieve, to be sorrowful, and to resent itself for the inconveniences that offer themselves in this present life, it comes to pass, that one affection overcoming the other, it seems that such a man doth conform himself with the will of God, and it is not true: For he doth not conform himself, but with his own proper will, by which for his own satisfaction, and for his own designs, he doth determine to content himself of every thing, and to comform himself in all things with the will of God. That this is true, we read in many Books of the Gentiles, and we hear, and see it in many other Nations altogether Infidels, and others, that counterfeit faith. Likewise I understand, that there being a man, that hath not the spirit, as well an affection of the flesh to accept, and confess the Gospel, as not accept, nor confess it, it comes to pass, that one affection overcoming the other, it seems, that such an one believes the Gospel; and it is not true: for he doth not believe but only his own opinion, and imagination, as the jew, that stands stubborn in his Law, and as the Moor, that believes his Alcoran. On the other side I understand that the flesh always repugns against the spirit, always contradicts it, and always struggles with it, by reason of the great enmity, that is between them two. Whereupon it comes to pass that there being in a man that hath the spirit, an affection of the spirit, that makes him willing to conform himself with the will of God, contenting himself of every thing that God doth, and repugning, and contrasting with the flesh, which suffers not itself to be overcome, but after a long space, it comes to pass, that the man who hath the spirit, laments, resents, and is grieved for the corporal incommodities, and for all those other things, in which the flesh suffers, and above all things for death, even as we see that the saints of the Law did grieve themselves, and as S. Paul, a Saint of the Gospel would have resented it, as himself saith, if that friend of his had died; and as the proper son of God our Lord God jesus Christ did resent himself. In like manner I understand, that there being in the man which hath the spirit, an affection of the spirit to be willing to accept, and confess the Gospel, and the Flesh repugning, and contradicting, because it hath no part in such desire, nor in such will, it comes to pass, that a man that hath the spirit, feels a weakness in his faith, & goes wavering, and doubting in it, as we have read in some Saints, and as we ourselves see it in others; in such sort, that as from the small contradiction which the affections of the flesh have amongst themselves, there comes forth an appearance of Piety, and appearance of Faithin them, that have not the spirit: so from the great contradiction, that is between the Flesh, and the Spirit, there proceeds in them that have the spirit a weakness in faith; that befalling in a man, which befalls in the world, in a Province, or in a commonwealth. I would say, that as it comes to pass, that when any person speaketh, or publisheth any thing with an affection of the spirit, he presently finds a contrast, a contradiction and outward persecution although it be a thing which is ordinarily spoken, & practised, but without the spirit, and out of humane affections: so likewise when a man goes about through the motion of the spirit to persuade himself, and confirm himself in any thing pertaining to piety, or justification, he suddenly, finds an inward contrast, and contradiction: for his own affections, & his own appetites, which are mortal enemies to the spirit, rise up against him. And this comes to pass, not withstanding that the self same things have been formerly accepted, and believed of him by his own proper affection, and opinion. Whereupon I gather this conclusion, That it is a sign, that it is the holy Spirit which works in a man that which sets him in the will, and in the desire to have much piety, and much faith, when in all this a man finds in himself much contrast, and much contradiction, and when also the same comes to pass in that which is exterior unto men. And I resolve myself, that in this contrast, & in this fight a man ought to labour, and travel much, but without affliction, or grieving himself; for although the flesh together with all its affections remain alive, yet the holy spirit should have the victory, and bethe conqueror. For it is not meet that the son of the slave, that is, the flesh, should be heir with the son of the Freewoman, that is the spirit, of those goods that properly belong to the spirit, that is of the knowledge of God, in the present life, and of the vision of God in life everlasting. And saying the flesh, I understand the affection of flesh, that which men receive from Adam, all which must needs dye in us, to the intent that all that may live, which we can receive from jesus Christ our Lord. CONSID. XXXVI. In what the Christian Liberty doth consist, how it is known, and how it is exercised. THat it may be well understood, wherein it is, that Christian liberty doth consist, how it is to be known and how it is to be exercised, it imports much, to understand first in what the Hebrew servitude doth consist, how it was understood, and how it was exercised. The Hebrew servitude, as I understand it, proceeded from the command of the law, which menacing, and promising kept men in servitude, and entreated them as servants. Amongst them, that were of the Hebrew people, some applied themselves to the law by inspiration, and others out of opinion; and there were others also, who cared not for the law, living licentiously; they knew not the Hebrew servitude, neither exercised themselves in it. They who out of opinion applied themselves to the law, desiring, and procuring, that the Menaces, wherewith the law threatened trangressors, should not be executed on them, and that the promise, which the law made to them, that observed it, might be fulfilled in them, knew the Hebrew servitude, but did not exercise it as they ought: For being governed by their own proper spirit, they were most superstitious in some things, and most licentious in other. They who by inspiration applied themselves unto the law, and exercised themselves in it, as was meet, desiring the promises thereof, and fearing the threatenings, knew the Hebrew servi ●…ude, seeing that it behoved them always to stand knit unto the law, and they exercised themselves in it as was meet, holding themselves for servants, and depending on the will of God for being governed by the holy spirit, that did inspire them to the fulfilling of the law; they were, pious, holy, and just, in such sort, that the Hebrew servitude consisted in the law, and was known when men applied themselves to the observation of the law, and was exercised, when the application proceeded from the holy spirit. On the contrary, the Christian liberty consisteth in the abrogation of the law, which was altogether abrogated in the coming of the holy spirit, which succeeded in place of the law to govern the people of God. Among them, who have the name of Christians, there are some, who feel this Liberty by the holy spirit: there are others, who divine it by humane spirit; and there are others, who neither feel, nor divine it▪ They who neither feel, nor divine it, are in all points, and altogether like unto them, amongst the the Hebrew people, who divined the servitude of the law, being in all things, and altogether most superstitious, obliging and binding themselves not only to that, which they think to be the law of God, but also to that which they know to be the law of man and more than this, they themselves do oblige, and bind themselves to other laws; in such sort, as they know not in what Christian liberty doth consist, neither do they know it, nor exercise it, living wretchedly in miserable, and hard servitude. They, who by humane spirit divine Christian liberty, are much like unto them amongst the Hebrew people, who made no account of the law, they taking away from themselves all manner of yoke, live licentiously, not knowing, nor exercising the Christian liberty, as was meet. They are ordinarily impious, and vicious; and I understand it, that they divine Christian liberty by humane spirit, they who by their own wit, and judgement, and by that which they read, and hear, and understand, that a Christian man is free, not considering whether they be Christians in such manner, as that Christian liberty appertains to them; grow to make the licentiousness of the flesh Christian liberty. They who by the holy spirit feel the Christian liberty, are like as it were to them amongst the Hebrew people, who through the holy spirit applied themselves unto the law: They know, that Christian liberty consisteth in this, that a Christian shall not be chastised for his evil living, nor shall not be rewarded for his well living; knowing, that chastisement is for the unbelievers, and the reward for the faithful: in as much as God will chastise them, that believe not on Christ, and not believing on him do not accept the covenant, that he set between God, and man; and that he will reward them that shall believe in Christ, and accept the covenant of Christ. They who in this manner know the Christian liberty, having no regard neither to chastisement, nor to punishment, and having a regard to observe the decorum of those persons, whom they represent in this present life, that is, to be a member of Christ the most perfect head, and to live in this life a life like unto that, which they are to live in eternal life, do well exercise the Christian liberty: For being governed by the holy spirit, on one side they find, and know themselves to be free, and exempted from the law, in so much that it seems to them, that they may say with S. Paul, All things are lawful unto me: Neither fearing to be chastised for transgression, nor hoping to be rewarded for observation; in which they feel, and know the Christian liberty. And on the other side they find, and know themselves obliged to be like unto Christ in their life, and manners, and therefore they say with S. Paul, all things are not expedient. And standing in this they exercise themselves in Christian liberty, in such manner, that Christian liberty consisteth in the abrogation of the law, and is known, when men do not fear the chastisement of the transgression of the law, nor pretend the reward of the observation thereof. And it is well exercised when men observe the decorum, that belongs to a Christian, who is a member of Christ, and aught in all his things to be very conformable to Christ. Hence I gather, that since men, that divine Christian liberty by humane spirit, and wit, and judgement, make themselves vicious, and impious; and not understanding it, make themselves superstitious, and miserable; and understanding it, knowing it, feeling it, and exercising it by the holy spirit, become holy, pious, and just, becoming very like unto Christ our Lord, it is good, that a man should apply himself to understand the Christian liberty, craving of God his holy spirit, which may cause him to know, and feel it, and likewise make him to exercise it. And in this manner, neither will the not knowing it make him to live with superstition, and in misery: nor the knowing it by humane spirit make him to live licentious in his manners, and impious in his mind: And to understand it, know it, and exercise it, will make him to live without fear before God with holiness, This XXXVI. Co●…sideration saith the translator seems expressed in difficult, and ambiguous words, which may justly breed exception, if so it be not taken altogether. I confessed saith he) it is one of them, which I do not fully understand. See the Preface. and justice all the time of his life, and will afterward set him glorious in life everlasting with jesus Christ our Lord. CONSID. XXXVII. That they, who know God by men's relation, have a false opinion of him, and they who know him by the holy spirit, have a good. THis is always true, that men frame their opinions, and their conceits of those things, which they know not, according to the relations, and informations, that men give them of those things. And it comes to pass, that understanding, that a man takes an affection to every thing, which he seeth, we hold him for vain; And understanding, that he doth delight to take money, and gifts, we hold him for covetous; and understanding, that he doth not pardon, when he is offended, we hold him for cruel, inhuman, and vindicative. In like manner this is always true, that if it come to pass we have need of such a man, we do endeavour to gain his good will with those things, which are according to the opinion and conceit, which we have of him by relation, in which we continue, and persevere, until such time as holding straight familiarity with that man, by little, and little we go framing other opinions, and other conceits. according to that which we ourselves know of him. Whereupon it comes to pass, that now we do not go about to gain his good will by those things, with which we did at first, following the Relation; But by those things, which according to our own knowledge seem to us to be to purpose. This self same betides us with God: Men being deceived by humane Philosophy, and by their own wisdom, and reason, which doth reach unto the knowledge of God, and being deceived principally by superstition, and false religion, they make relation, that God is so delicate, and sensitive, that he is offended for every thing: that he is so vindicative, that he doth chastise all offences: that he is so cruel, that he chastizeth them with eternal punishment: that he is so inhuman, that he de lights, that we should evil entreat our persons, in so much as to shed our own blood, which he hath given unto us; and that we should deprive ourselves of that substance, which he hath given unto us to the end that we should therewith maintain ourselves in this present life: that he doth delight, that we should go naked, and barefoot, always suffering: That he is vain, and that presents do please him, and that he delights to have gold, and goodly furniture; and in sum, that he delights himself of all those things, in which a Tyrant doth delight, and rejoiceth to have from them, that are subject to him. According to this Relation, which men make us of God, we frame our opinions, and our conceits of God, and so much the more, in as much as what men tell us by word of mouth, we find written in the writings of men. And in as much as both they and we, when we begin to read holy Scripture, have already conceived this opinion of God, and form these conceits of him, it comes to pass, that not gathering the true fruit of holy Scripture, which consisteth in the knowledge of God, but rather stretching it out, and understanding it according to that opinion, and to those conceits, which we bring with us by the Relation of men, it befalls us, that the holy Scripture, being the Relation of the holy spirit, by means where of we might conceive a true opinion, and right conceits of God, we make it, that it become the Relation of men, and that it speaks not that which the holy spirit intends, but that which humane ignorance imagines. From whence it comes, that men knowing, that they have need of God, because they hold him for sensitive, for vindicative, for cruel, live in continual scruples, in continual fear, and terror, which are things that ordinarily beget hatred. Because we hold him for inhuman we evil intereat our own persons with fastings, with watchings, with disciplines, and with all those other things, which the flesh abhors; And in this we think much to please God. Because we hold him for covetous, we offer unto him our goods, and we adorn him with ornaments of gold, and of silver, and of jewels. And in sum, because we hold him for a Tyrant, we demean ourselves with him in all things, and every where, as we demean ourselves with them that are Tyrants. In this we abide, and in this we persevere with God all the time that we frame our opinions, and our conceits of God by the Relation, that we have of men. Whence I understand, that whilst a man procures to gain Gods good will by these things, he shows, that the opinion, and conceit, that he hath of God is by man's Relation. And if any man shall say unto me, I do these things to conform myself with others, but I have no confidence in them, nor I esteem them at all; I shall answer him, that it is a most difficult thing to understand, whether he trust in them, or no; And I shall say unto him, Wilt thou, Brother, understand whether thou trust in them, or no? Examine thyself well, whether thou find satisfaction in doing of them or no? whether thou hast a good opinion of them, who do them or no? and whether thou hast an evil opinion of them that do them not, or no? And so shalt thou understand, whether thou hast confidence in them or no. And finding, that thou hast confidence in them, hold for certain, that the opinion, and the conceit, which thou hast of God, is by Relation of men. They who accepting the Gospel, and through the Covenant of justification, which is by jesus Christ our Lord, being made the sons of God, and having familiarity with God, know God, and get a new opinion of God, and frame new conceits of God, not now by relation, but by knowledge, and experience; and going unto the holy Scriptures with their new opinion, and with their new conceits, find written in it the self same, which they know, and experiment: They understand, that God is patient, merciful, slow to wrath, & estranged from revenge, except it be in them, that are the vessels of wrath, whom also God for sometime tolerates, and comports. Understanding this, they drive out of their minds the scruples the fears, & the terrors; they understand, that God is full of such loving kindness that to give eternal life to men, he sent into the world his own son, made a man, on whom he executed the rigour of his justice, whereby they know, that he doth not delight, that men should evil entreat their own persons, but that they should in such sort be despoiled of self-love, that being evil entreated upon whatsoever occasion, they should not be grieved, nor resent themselves; And that he would not, that they should deprive themselves of their goods, but that they should possess them in such manner, that being by what ever occasion deprived of them, they should not esteem it for evil, nor be sorrowful; and that it being necessary to leave them, God calling them to the preaching, and manifestation of the Gospel, they should immediately leave them, and deprive themselves of them. Finally these persons holding this new opinion, and these new conce●…ts of God, knowing God first in Christ, are Just, and holy; and knowing that God delights himself of holiness, and justice, they serve him in holiness, and justice.. And also acknowledging God in these natural things, they content themselves of all thing, after whatsoever manner they come to pass; they follow willingly that order, which God hath set, without being grieved, or resenting themselves for any of those things which befall them, holding them all for good, and just, and holy; although sometimes according to the judgement of humane wisdom they be judged the contrary. And because they understand, that God is delighted with this obedience, and this mortification of humane wisdom, in serving with obedience, and with mortification, they serve with piety: In this they abide, whilst they remain in the opinion, and in the conceits, which are had of God by the familiarity, and by the knowledge, and by the experience that they have of God, who accept ●…he covenant of justification, which is by jesus Christour Lord. They as I understand, not only find no satisfaction in those things, which they do, who stand in that opinion of God, and in those conceits of God, which are had by Relation of men; but if they be necessitated to do them, they feel displeasure, and discontent: And this displeasure, and this discontent in these things I understand to be a good countersigne for to know, that a man hath now lost the opinion, and those conceits of God which are by Relation of men, and hath obtained that opinion, & those conceits of God, which are by familiarity, and by the knowledge of God, and by the experience of those things which are by the spirit of God. By this Consideration I understand the cause, why a person beginning to have familiarity with God, and to have experience of the things of the spirit of God, it seems every day to him, that the knowledge of God is renewed in him, that is, that he comes anew to know God; and that by reason that holding a long time imprinted in his mind that opinion of God, and those conceits which are by Relation of Men, and not being able at once to despoil himself of them, and going leaving them by little and little, he goes on by little and little receiving that opinion, and those conceits of God, which are by the spirit of God. Whereupon it comes to pass, that it seems to him to make so many changes in the knowledge of God, as those are, which he makes in leaving his old opinion, and his old conceits of God, and in clothing of himself of a new opinion, and new conceits of God. And because it is also more proportionable to the depraved nature of man to abide in the first, then in the second, in the old, then in the new, in that of Adam, then in that of Christ, in that of the Law, then in that of the Gospel; I understand, that with difficulty doth a man spoil himself of the old, and clothe himself with the new. And I understand, that to a regenerate man, and renewed by the holy Spirit, it appertains to keep his mind all his life long, attended to despoil himself of that opinion, and of those conceits of God, which are by Relation of men; and to clothe himself of that opinion, and of those conceits of God, which are by Revelation of the spirit of God, which is obtained by jesus Christ our Lord. CONSID. XXXVIII. By a comparison is showed in what the error of false Christians doth consist, and what thing that is which true Christians do. THis is certain, that all of us would judge, and hold them for very sots, & very fools, who finding themselves banished from a kingdom by their demerits, and there being presented unto them on their King's behalf a Patent subscribed with his name, and sealed with his seal▪ by which he pardons them, and enables them to return unto the Kingdom, and they taking the Patent, & acknowledging the ●…ngs hand in it, and the King's seal, should not care at all to co●…●…to the kingdom, setting themselves to examine, whether the seal, with which that Patent was sealed, were of gold, or of brass; and occupying themselves in adoring, & adorning it, themselves always abiding in exile, and deprived of the kingdom, and deprived of the King's Grace, procuring by other means, and by other ways to have that selfsame, which the King had freely, and liberally given unto them by that Patent of his, which they had read, and acknowledged, & which they adore, and observe with reverence, doing in it, and with it that which is of no importance to them, to that purpose for which the King sent it unto them. For that which belonged to them to do, if so be they were wise, were in receiving, and acknowledging the Patent to come unto the kingdom, and to accept the King's Grace, and afterwards to conserve, and well keep that his Patent in testimony of their pardon, and thereby should they know from the King's hand, and from his seal what ever concerned them to know. By this comparison, or similitude I understand what a man ought to do presently after he comes to the knowledge of the Evangelicall preaching, which is like unto a Patent, by which God freely and liberally pardons all those misdoings, by reason whereof we remain in exile, and out of his kingdom, and he doth enable us to return, and to enter into it, and to recover his favour, and together with it his Image, and similitude. And I understand also how great, and wherein the error, the sottishness, and the folly of men doth consist, who reading the Gospel, approving it, and holding it for true, and yet not relying upon that which it promiseth, nor entering into the kingdom of God, nor making peace with God, do occupy themselves in examining & verifying curious matters of God, and of Christ, such as appertain not to them, and are not profitable unto them; and do occupy themselves in serving God, and Christ in those things which are not required of them, nor are acceptable unto him, and by which they do peradventure more procure the wrath of God against themselves. In this error I understand it, all men come, who govern themselves in God's affairs with humane wisdom, not knowing God, nor knowing jesus Christ our Lord. CONSID. XXXIX. That Quickening answereth to Mortification, and the glory of the Resurrection answereth to Quickening. THis is certain, that as soon as a man being inspired of God accepts the covenant of justification by jesus Christ our Lord, he begins to dye unto the world, and to live unto God, to dye unto Adam, and to live unto Christ, to come out of the kingdom of the world, and to enter into the kingdom of God: And that at that time which a man dies, the soul being separated from the body, he doth accomplish his dying to the world, his dying to Adam, and his coming out of the kingdom of the world; and that when he shall arise again, his soul returning to unite itself with the body, he shall live perfectly, and entirely unto God; he shall live unto Christ, and shall abide in the kingdom of God. Whereupon considering the difference that is betwixt the state of a man however much mortified he be to Adam, and to the world, whilst his soul remains with his body, and the estate of another man already dead, his soul being severed from his body, I understand the difference that shall be between the estate of a man, how much soever mortified he be to God, & to Christ, whilst he continues in this present life, from that estate in which he shall stand being raised to God, & to Christ in eternal life: understanding that there shall be without all compare greater difference between the state of the Resurrection, and that of Vivification, then is between the state of Death, and that of Mortification, although this should be never so great. I would say, that much greater is the difference between a man raised up, and him that is quickened, then that which is between a man that is dead, a●…d him that is mortified; understanding that the mortified stands as it were dead, standing ●…rucified unto the world, and unto himself rather in the other life then in this; and that he who is quickened, stands as it were not raised up, standing subject to passions and to death, from all which he is free in the Resurrection. And understanding all this, I use so to call Mortification an imperfect death, and vivification an imperfect resurrection. And I understand, that such shall the resurrection ●…e in eternal life, as the Vivification is in the present: I would say, that the glory of the resurrection shall answer to the perfection of the Vivification. Whence I gather, that since Vivification answereth to mortification in this present life, and that the glory of the resurrection in eternal life shall answer unto vivification, it belongs to the pious Christian, who desires to live eternal life, to attend to mortify himself much, to become much like to Christ in his death, that he may be likewise much like to Christ in his surrection▪ in which a man shall perpetually abide in the kingdom of God, together with the son of God himself jesus Christ our Lord. CONSID. XL. Two Wills in God, one Mediate, and another Immediate. IN God I consider two Wills, one Mediate, and General, and another Immediate, & Particular. With one I understand it, he governs the universe; And with the other, I understand, he governs those, who are redeemed by Christ. Of the one I understand all the creatures are the executioners every one in his degree, and office; and of the other I understand, the holy Spirit is the executioner, and the persons which are partakers of the self same spirit. Furthermore I understand, that men do oftimes grieve themselves for those effects which result from the Mediate Will of God, because it seems to them to redound unto their damage. And I understand, that of those effects, which result from the Immediate Will of God, those persons to whom they appertain, do always rejoice, because they always redound to their good. The effects of the Mediate Will I understand to be those, which result from the heavenly influences, and other natural causes, which following the order that God hath set, do sometimes hurt, and sometimes help. This order, and this course I understand, is sometimes altered by the Immediate Will of God; and I understand it, is sometimes restrained by the self same Will. And in this alteration, and restraint I understand, that one part of that Will of God, which we call Immediate, doth con●…ist; because it followeth not the common and general order: The other part of the Immediate Will of God I understand consists in those things which he himself doth by his word, and by the holy Spirit; such as are the Creation of the world, and particularly that of Man; the Reparation of mankind by jesus Christ; the Vocation of the participation of this good; the justification, with all the other spiritual knowledges, and feelings. To this Immediate Will of God I understand a man was subject in his first creation: And I understand, that in sinning he made himself subject to the Mediate Will of God, under which subjection I understand all evils do consist, and all troubles, to which our humane nature is subject, amongst which death is a most principal one. In this discourse that hath been said, I understand two things; the one, that Adam disobeying God made us subject to that Will of God, which is Mediate, and the●…eupon to evils, and to death: And that Christ obeying God returns his to the subjection, and to the Will of God, which is Immediate; and therefore he frees them from evils, and from death: From death he frees them, habilitating them unto the Resurrection, in which they shall live an eternal life: And from evils he doth sometimes free them, causing that those should not touch them, which should touch them according to ordinary course; At other times depriving them of the feeling of them; and othertimes mortifying them therewith: In such sort that the evil is converted into good, in such sort, that like as he doth not in such manner free them from death, that they should not dye, but he doth abilitate them to a most happy everlasting life; so neither doth he free them from evils, in such sort, as they should not touch them, but he doth abilitate them to draw good out of these evils. The other thing which I understand, is that the continual sighing of a man, that feels, or begins to feel in himself the benefit of Christ, aught to be desiring, and demanding to be freed from the subjection of Gods Mediate Will, and return under that Will which is Immediate. For God being sovereignly good, or rather good itself, in that Immediate Will of his there can be nothing but that which is such as he himself. And I think assuredly, that Christ counselling his to say, Thy will be done, does coun●…ell them to have this desire, of which I have spoken, and that they should always sigh ●…n this m●…nner; as if he should have said; Crave of God that he would make you exempt from that ordinary Regiment, and government, and make you free from the government of his Mediate Will, & that he set you in that of his Immediate Will; in such sort, that like as the heavenly armies are immediately governed of God, so you also, that are on earth, may be immediately governed of God Whence I gather, that when a pious person shall feel himself troubled, and molested in his body, or in his mind, it shall be well, that attributing that trouble, and molestation to the subjection of that will of God, which is mediate, he should feel in himself the evil of Adam; and that desiring, and sighing to feel the good of Christ, he should say to God, Thy will be done! Free me, Lord, from this thy mediate, and general will, & set me in thy immediate, and particular will! deprive me of the feeling of evil of the disobedience of Adam and set me in the feeling of good of the obedience of Christ! They who say these words, Thy will be done, and understand it not in this manner, if they shall well examine their minds, I am assured they shall find they say, because they cannot choose: for if so be they could cause that God should do that which they would, they would not easily remit themselves to the Will of God: but when they cannot put in execution their own wills, they say unto God, Thy will be done, making a virtue of necessity. They who say unto God, Thy will be done, pretending as is said, to be subject to the Will of God, that is Immediate, they say it with all their mind, they say it with the holy Spirit, and they say it in that sense which jesus Christ our Saviour intended it should be said. I do not understand, that in that Will of God, which I call Mediate, there is not a particular providence of God, but I understand, that that providence is general to many persons, such as is to rain, the sun shine etc. of which things many enjoy their parts. And the Immediate Will I understand it is a more particular, and more favourable providence with them who are elected, such as it was in giving us Christ, and such as are other favours, which are done more to one then to another, of which sometimes some wicked like wise have their part, although that be not Gods princip●…l intent: so as when he stayed the Sun through Ioshuah's prayers; of that favour many wicked had their part, as man may say, by chance, the people of God enjoying it much otherwise, because they felt the favour of God. In this selfsame manner a man may discourse through all outward favours, which God doth unto his, of which others likewise that are not his, do always enjoy some part, but they do not know that more particular, and more favourable providence, and Will of God, and so as much as concerns them, they are things that come by chance. I resolve therefore myself in this, that saying the Mediate Will of God, I understand that particular providence of God, which is with natural order, in which always God doth concur; and that saying the Immediate Will of God, I understand the more particular, and favourable providence of God, by which the natural order is altered. And to this I attribute all that which God works in his, and for his. And I call them his, who are incorporated with jesus Christ our Lord, CONSID. XLI. That God will, that Pious Persons should know that all things are to come from him, and that they should pretend to have them all of him. COnsidering that jesus Christ our Lord certifies every pious person, that he shall obtain from his eternal Father all that which with confidence he shall demand in Prayer; and experimenting in myself, and finding the selfsame experience in other persons addicted unto piety, that sometimes I do less fully obtain that which I demand, when to my seeming I have most confidence in prayer; And that sometimes I do obtain that which I demand, when to my seeming I have less confidence in prayer; I suppose that God so demands of a man confidence in his prayers, as he demands of him all his love. God well knows that a man cannot Love him with all his heart; and he well knows, that he cannot have confidence in prayer; for both the one, and the other is contrary to his natural inclination; and it is necessary, that both the one, and the other should come from him. And he requires it of man, because man should know himself, and knowing himself should humble himself, and remit himself to the mercy of God, and should not pretend to be able to do any thing of himself. And because he knows that a man's mind is most arrogant, he is sometimes the more deaf to a man's petition, when it seems to a man himself to have greatest confidence in his prayer. This God doth, to the intent, that a man should not attribute that to his own confidence, which he obtains by prayer; and to the intent, that he should understand the difference between that confidence, which is properly his own and that which comes from God: And to the inten●…●…e mig●… 〈◊〉 ●…hat 〈◊〉 ●…akes ●…nd not of him and that he loves him, sometimes he gives him that which he demands, when to his own seeming he hath least confidence; other times he gives it him without demanding, only upon desiring; and sometimes he gives him that, which he would, it may be, desire, without any desiring at all. Whereupon I understand, that God would have from a man, that he should apply his mind to give all his love unto him; to have confidence only in him, to hope from him all whatever appertains to this present life, or to the future. With this application, and with this propension I understand, that a man obtains two principal things; the one, that God winks at his coldness in love, his weakness in confidence, and his impatience in hope; and the other, that God himself by little, and little goes inflaming him in love, fortifying him in confidence, & animating him in hope; and so he comes to fulfil that, which jesus Christ our Lord promised. CONSID. XLII. In what sort a pious person ought to govern himself in the state of prosperity, and in inward adversity. IT comes to pass, that a pious person finding himself in a dry, and discontented estate, finds himself likewise without confidence, and as it were an Infidel. And it comes to pass, that the self same finding himself in another estate with satisfaction, and with joy, and content, finds himself together therewith full of confidence, and full of faith, whereupon the enemy of mankind willing to disturb his felicity, comes to persuade him, that he trusteth, and believeth for the good, which he finds in himself, in such sort that he hath confidence in himself and not in God; And it is clean contrary. And therefore the pious person finding himself in that first estate, shall know, and understand, what he is of himself what his own being is, and the being which he hath from Adam, and shall think, because he hath at other times felt the favour of God, he feels in that estate his disfavour, for as much as none ever feels the disfavour, but he that hath felt the favour: And so thinking shall assure himself of his election, of his vocation, and prededestination, and shall say, The self same God, who without my desert hath at other times favoured me, shall draw me out of this disfavour, and return me unto his favour. When a pious person shall find himself in the estate of prosperity, he shall know, and understand that which he is through God, and the being, which he hath from God, and the being which he hath through Christ, and shall know in himself the presence of God, unto which he shall attribute his loving, his confidence, his believing, and his hope, knowing that they are all the gifts of God, having already known, what he is of himself, what he is without God. In this manner knowing himself in that first estate deprived of the presence of God, and knowing God in the second state, and being rich by the presence of God, he shall much augment himself in the knowledge of himself, and in the knowledge of God: And this, as Solomon saith, is all that belongs to a man. He would say that Hoc est omnes homo. herein consisteth all his being, and all the perfection of a man, that he should know, that his being, and his perfection comes from God through jesus Christ our Lord. Addition. I do not mean, that justification answers to Faith, but that they, who believe, enjoy justification of the justice of God executed in Christ. And I understand, that a man being Just by this justice, doth as much prize himself▪ or esteem himself, or vainglory himself, as much as the thief, who is taken from the Gallows in The Week before Easter. the Holy Week, prizeth himself, esteems himself, and vaineglories himself for his deliverance: Men never esteem themselves▪ but for that wherein they find, and know their own proper virtue: I speak of them, who have good judgement. And if any man shall say unto me, wherefore doth S. Paul so much prise himself, and glory for his being a Christian●… I will answer him, that S. Paul did not prise himself of himself for his own glory, but he did prise himself of Christ for the glory of God: as the thief prising himself for his deliverance glorieth not, nor prizeth himself for his proper glory, but prizeth himself, as a man may say, of the Holy Week for the glory of Christ. CONSID. XLIII. How a pious person may assure himself to have obtained Piety, and Justification by the Spirit, and not by Humane wisdom. FOr as much as I understand that amongst other things with which the evil Spirits disquiet, and molest the thoughts of persons applied unto piety, one is to persuade them, that the knowledge, which they have of God, and of Christ, and that understanding of the spiritual things of the holy Spirit, is not gotten by them through Revelation, or inward Inspiration, as they obtain it who are elected of God, and as it ought to be, to the intent, that that blessedness, for which our Saviour pronounced S. Peter blessed; may reach unto them; but by humane wisdom▪ by judgement, and by humane industry, as those men obtain it, who are not elected of God, and therefore are neither held; nor called blessed. And because understanding this I desire, that they, who know God and Christ by the holy spirit, should understand their good, and their felicity, I say that every pious person and just by the justice executed in Christ, being solicited with such imaginations, and with such persuasions, should for the first hold it certain, that his piety, and his justification were not the work of the holy Spirit, he should not be solicited with such imaginations, nor with such persuasions. For flesh is never contrary unto flesh, and it is always contrary to the spirit. And therefore the evil spirits, who, as David saith, seek ill thoughts, serving themselves of the enmity that is between the flesh and the holy Spirit, do disturb the Spirit with such imaginations, and with such persuasions. If they cannot by such means drive away from them such kind of imaginations, and persuasions, let them compare that which they know of God and of Christ, and that which they understand of spiritual things by the operation of the holy spirit himself, with that which men of the world, who are prized and esteemed for their wits, and judgements, and for their industries, do commonly understand, who have read the same things, which they have, and have heard the same things which they have, and pretend that self same, which they do. And finding it, as indeed they shall find it, that it is much different, and very divers, and of another quality; that which they know of God, and of Christ, and that which they understand of spiritual things by means of the holy spirit himself, from that which commonly men know, and understand; They may well certify themselves, that neither by wi●…▪ nor by judgement, nor by humane Industry they have obtained the grace of Piety, and the grace of justification, b●…t properly by divine revelation, and by divine inspiration, and by the holy Spirit; except they be so presumptuous, and so arrogant, that they think themselves to have more wit, and more industry, and more judgement, than other men. But this thought is always far from those persons which are elected of God to the participation of the grace, and favour of God, which is preached amongst men in the Gospel of jesus Christ our Lord. CONSID. XLIIII. In what manner a man shall know what fruit he hath made in Mortification▪ and what is the cause, that they, who apply themselves to Piety, are solicited by Affections, and Appetites, with which they were never before solicited. I Understand, that when a person would understand the profit that he hath made in mortification, I would say, what affections, and appetites he hath mortified, he shall know it by examining himself throughly, what affections, and appetites he hath found alive in himself and entire, being solicited by them. And considering what, and which of them are now dead, and mortified, he shall understand what profit he hath made in mortification. For I understand, that he, who hath never felt the shame to speak of the Justice of Christ, hath not mortified the affection of shame, which is proper, and natural unto man: And he, that hath felt the shame, and now no more feels it, he it is that hath mortified it; as S. Paul had mortified it, according as he shows, saying, that he was not ashamed to preach the Gospel. And I understand, that if he had never been ashamed, he would never have gloried in not being ashamed. In like manner I understand, that none hath mortified the affection of the honour of the world, and of his own proper esteem, but he that having been solicited thereunto, and having combated is now no more solicited. This self same I understand of the affections of anger, of envy, of hatred, and of revenge, as I likewise understand it of the seusuall appetites: Understanding, that none hath mortified the carnal appetite, but he, that having been solicited by it, and having combated with it, is no more solicited. This self same I understand of that Appetite, which delights to see things that please the eyes, and to eat things, that please the taste, and to hear vain things and matters of the world, & to smell delicate things, understanding it, that he only may say, that he is mortified in these appetites, who having been solicited, and molested by them, and having combated with them, is is now reduced to such terms, that either he feels them not, or is so much master of them, that with ●…ase he overcomes them, when ever they molest him. And because none dies, but he that hath lived, it being necessary, that in them who are to be quickened, all that, which is according to the flesh, should die, as well touching affections, as appetites, I understand, that all this being to die in the regenerated, it is the work of God, that presently when a man sets himself to piety, he should be molested, and solicited not only from those affections, and appetites, with which he was formerly solicited, but moreover with others, which he never before felt, being different, yea and very strange ones; to the intent that feeling them alive he may kill them, and killing them, his regeneration should be made perfect, as appertains to them that are members of the Son of God jesus Christ our Lord. CGNSID. XLV. Whence the fear of death proceeds in pious persons, and that it is a sign of Predestination for a man to content himself, that there should be another life. Willing to understand whence it proceeds, that many estranged from piety have voluntarily offered themselves unto Death and have willed, and desired it, and have themselves killed themselves; And many pious are grieved, and much resent the remembrance of Death, not being able to reduce themselves to be content to die, which according to humane reason ought to be clean contrary; In as much, as they who are estranged from piety either do not believe the other life, or are doubtful of it, or do not think to be happy in it; And in as much as they who are pious, believe the other life, and are very certain of it, and are assured that they shall be happy in it; I come to think after this manner, that amongst them who are estranged from piety, some do not fear death for some opinions whereof they are persuaded; and others because they hold it for a point of valour not to fear it; And others love death, believing that they shall get fame by dying; and others, because it is troublesome, and painful unto them to live in necessity, or in dishonour, wherein they do, as the sickpatient, that puts himself into hazard of running into a greater infirmity through desire of coming out of that less which he feels. In all these I consider their own proper rashness, their own proper folly, and their own proper impatiency. Moreover I think, that amongst the pious, that fear death, some fear it because they are not throughly confirmed in piety, nor throughly assured of that justice, by which eternal life is obtained; others fear it through natural instinct, it being Gods doing that men should fear Death, and love life, to the intent they may preserve themselves in life; and others fear it, in as much as it is given to men in punishment of their sin, it being Gods doing, that a man should feel as a punishment that which is given him as a punishment by general sentence, which belongs to every man, as indeed the evil of original sin belongs to every man. In every of these I know piety, justice, and holiness, albeit, in the first I know weakness, and infirmity, as I also know in those pious persons, who without feeling the inward Inspiration, that God would have them to die, do desire, and love Death. For this desire is not free from some branch of impatiency, like unto that of them, who are strangers from piety. Whence I take this resolution, that for as much as in them, who are strangers from piety, the not fearing of death, and the loving it, proceeds from rashness, folly, and impatiency; and the fearing of death in the pious proceeds from piety, justice, and holiness; that neither the stranger from piety hath cause to exalt himself, when he fears not Death; nor the pious hath cause to be sorrowful, when he finds himself fearful of Death: knowthat the fear comes to him through weakness and infirmity, for his small assurance, and firmenes●…e in his confidence; or it comes to him by natural inclination, or it comes to him through sense of the punishment of sin, which is effectual in all them that appertain to the people of God, yea even when themselves think it not so. Whereupon if a man shall say, that Christ having satisfied for original sin, they who are his members, ought not to feel the punishment, or chastisement of death, I shall say unto him, that Christ did not revoke that sentence given against us, whereby we are all obliged to Death, but that he remedied it by his resurrection, in such sort as we die by Adam, and shall rise again by Christ. I also take another resolution, that is, that a pious person doth then content himself of Death, as pious, when by his death the glory of God is illustrated; as the Christian Martyrs did content themselves; and when it is Gods will, that he should die. For then, as I understand, God gives him content, in such sort, as when a pious person feels in himself a strong fear of Death, not being able to bring himself to be content to die, he may hold for certain, that God will not at that time take him from this life: And he ought to think that as long as he fears, the natural inclination, and the chastisement of sin work their effects in him, and so he will not be grieved, nor account himself jesse in piety for this matter. They that are strangers from piety, when they least fear Death, and when they have most brought themselves to be contented with it, if they wovid speak truth, will confess, that if it were in their power, they would not that their should be any other life; for they are not certain to be happy therein. And they who are pious, when they most fear Death, speaking the truth will confess, that they would not be contented, that there were no other life, feeling within themselves that God hath not created them for this, but for another. And for a man to be thus not contented of this life only, as I understand it, is a great countersigne for a man to be assured of his piety, and of his Predestination. For I hold for certain, that to them, to whom God means to give eternal life, he doth also put a great love, and great affection of it, in such sort, that he who shall find in his mind a desire that there were no other life, let him hold himself impious, although he would choose to die, and let him not despair. For albeit he be out of piety, he ought to think, that God is able to draw him out of it, as he hath drawn, and doth draw all them that have been, and are in it. And he who shall find in his mind a love of eternal life, not contenting himself with ●…his present, may hold himself for pious, and for predestinated unto life everlasting, although he fear death, considering all this, which hath been said, and above all, that even the only Begotten Son of God feared Death, jesus Christ our Lord. CONSID. XLVI. That they, who walk through the Christian path without the inward light of the holy Spirit, are like unto them that walk in the night without the light of the Sun. ALL they, who being guided only by their natural light, and by humane wisdom presume to understand the things that are of the Spirit of God, & to walk in the Christian way, that is, to live Christianly, I liken them to a man, that goes by night with the light only of his own eyes, through a way that is full of dangers, and inconveniencies. And it seems to me, that as to such a one sometimes a piece of wood will seem a thief, and a stone an armed man, and thereupon he will fly, and be afraid; and another time the water will seem a stone, and he will wet himself, and the shadow will seem to him a tree, and thinking to lean to it he will fall on the ground: Even so neither more nor less he that walks God's way being guided by his natural light, is sometimes affrighted by those things which ought not to affright him, and is sometimes secured, and reposeth himself on those things, on which he ought not to secure, nor repose. And so going he goes on groping like a man amazed, and without knowing what he doth. He that walks by the light of the holy Scripture, and by the examples of Saints, but without the Spirit, I liken him unto one, that walks by night carrying a candle in his hand, and goes not altogether in the dark: but yet notwithstanding he goes not without fear, nor he goes not secure in his mind, nor certain not to fall into many inconveniences. Whereupon I understand, that as to the traveller, of whom I have spoken, that travels by night, by the light of his own eyes only, the best, and most wholesome counsel that could be given him, were, that he should stay in his journey whilst the night lasteth, until such time as the ●…unne were risen, and would show him the way, and the things that are in it, and he might travel, being helped by the light of his own eyes. Even so to him, that walks God's way only with his natural light, with the testimony of Scriptures, and with the example of Saints, the best, and most wholesome counsel that could be given him, is, that he should firm himself in his journey, whilst the night of his own proper blindness continueth, until such time that God send him his spirit, by means whereof with his natural light●…, and with his wisdom, he may be able well to understand the journee, and to see all that is therein. And if any person shall demand me, saying, How shall I do to firm myself in this journey? I will answer him, Exercise not thyself in any thing pretending justification thereby nor Religion of any sort, nor of any quality; and pray God affectionately, Pretending ●…erit. that he would send thee his Spirit, which may be unto thee as a Sun in this journey, wherein by thine own wisdom, thou neither knowest, nor canst travel; and stand attentive all the time, that God shall defer to send unto thee his Spirit, applying thyself to all those things, which offer themselves to thee, in which thou knowest true piety without any mixture of superstition, and content thyself of whatsoever God doth, and be discontented of all whatever thou dost thyself. This is that which I should say unto him. And I understand, that as if the sun should break forth altogether with all his splendour, it would in such sort blind the eyes of the Traveller, of whom I have spoken, that he would not be able to make any more use of them, then as if it were night: Even so in like manner if the Spirit of God should at once give unto a person all that knowledge, which he gives in length of time, it would blind him, and put him in greater inconvenience, then at first. And because this is true, I understand that our God, rich in liberality, and in mercy, gives unto us his spirit, and he gives it unto us in such manner, as it may help, and not harm us, not according to our appetites, but according to his eternal wisdom, by which as a good Father he governeth them, who are his sons remaining incorporated in his only Son jesus Christ our Lord. CONSID. XLVII. Four Countersigns to know them by, who pretend piety, and the spirit, not having either the one, or the other. Understanding that the false Prophets, of whom our Lord jesus Christ counselleth us to beware, because they show themselves as Sheep and are Wolves, are properly those, who having entered themselves into Christian piety, pretending by their own exercises, and by their own industry to obtain the spirit of God, and to become spiritual, and not being able to compass their intent, remain always impious in their minds, although they dissemble, and feign piety as much as it may be feigned with strange superstitionns, and other ceremonies, which have an appearance of piety: & understanding likewise that the cause, why jesus Christ our Lord ●…aith unto us, That we should beware of them, is because they are the most pernicious pestilence that can be for them who attend unto piety, in as much as having. ●…ost the shame of the world, and having renounced honour, and outward reputation, and having lost the respect unto God, and to all religion, they do only attend to do all the damage that they can to piety, and to those persons that attend unto it, finding the door open thereunto by the communication, and conversation that they have with such persons. Now desiring that pious, and spiritual persons should know these kinds of Wolves that make themselves Sheep, and knowing them, should beware to converse and deal with them, with that dovelike simplicity, which they have obtained through the holy Spirit, using that serpentine wisdom which is natural unto them; I have considered four countersignes, whereby spiritual persons may discover, whether he that comes unto them, comes called of God, or comes on his own designs being called by his own proper love I would say, whether he, that despising that false religion which the men of the world follow, would apply himself unto that true religion, which the sons of God follow, comes freed from the deceit by his own wisdom and by his own humane reason, or purely by the participation of the holy spirit. For as I understand, they who come to be freed from the deceit of false religions by humane wisdom, are always impious, and are pernicious to spiritual persons. The first countersigne, is The great affection to spiritual things, being delighted in them, and running after them with anxiety. And I call spiritual things all those things which are properly of the holy spirit, and are inward, & divine things, such as are the reading of holy Scripture, dis●…urses of holy things, continual prayer, and continual adoration in the spirit, that is, for a man to be contented with what ever God doth, holding it for holy, and for just, and for good, as much as the frailty of the flesh permits. The second Countersigne is The total abhorring of all those conversations, and of all those readings of men, and of books, in which there is no part of the holy spirit to be seen. For I understand, that a man that hath truly tasted the conversation, and the reading of those persons, and of those books, in which the holy spirit is, cannot taste other men, and other books; and if he do relish them, it is a sign he hath not tasted those other. The third Countersigne is To approve the things of the holy Spirit, the conceits, and the knowledges, and the apprehensions, that are obtained by the holy spirit, and that with the mind, and not with the wit. Humane wisdom doth sometimes approve spiritual things not with the mind, but with the wit, and by opinion, & not by inward sense. And I understand it, that a man that hath the inward feeling, doth easily know when one approves it with his mind, or with his wit. The fourth Countersigne is The Mortification of the mind, and of the body; of the mind in all the affections, that are according to the world, amongst which I put especially, Curiosity, in what way soever it come palliated, and adorned, and of the body in all the appetites that are according to the flesh. Humane wisdom approves and teacheth mortification; but however much it approve, and teach it, there never was yet, nor never shall be man, that without the Christian spirit, I would say, without remaining incorporated in Christ, can obtain it in such sort that it may not be easily discerned by him that shall in part have got it by jesus Christ our Lord. And therefore I resolve myself in this, that pious and Christian persons may securely admit unto their conversation, and acquaintance those men whom they shall see affectioned unto spiritual things, drawn away, and disenamoured from those things in which the holy spirit hath no part; and those of whom they shall see the things of the holy spirit to be approved, and in whom they shall see true mortification, holding for certain, that humane wisdom, and humane craft sufficeth not to feign, nor to dissemble in all these things, although it suffice for some of them, & even in this not altogether, but in part. And this part is easily discovered by pious persons, and Christian, to whom it appertains, to use the Serpentine wisdom in such sort, that making use of these four Countersignes, they shall know those who come unto them making show of sheep, being indeed wolves, and so doing they shall make use of that help, which jesus Christ our Lord gives. CONSID. XLVIII. That he who prays, and works and understands, doth then pray, work, and understand as he ought, when he is inspired to pray to work, and to understand. S. Paul, in the 8 to the Romans understands, that Prayer is one amongst those other things, wherein in our weaknesses, and infirmities we are favoured of God, and helped by the Spirit of God: And so he saith, that we not knowing how to pray as we ought, the Spirit of God prayeth for us. Whereby I understand, that then holy Spirit prays for us, when it moves us, and when it moves us to pray, for than it prays in us. And I understand, that he, who prays with the Spirit of God, demands that which is the will of God, and so he doth obtain what he will. And he who prays with his own Spirit demands that which is his own will, wherein consisteth the not knowing neither what, nor how we ought to pray. Man's mind is presumptuous, and arrogant; and not willing to yield, that it knows not what, nor how, it ought to pray, saith, I will crave of God, that he should do his own will, and so I cannot err: and doth not consider, that to pray in this manner, comes because a man cannot choose, and that peradventure it would not go well with him, nor is convenient, that God should do his will; as it was not convenient for Ezekias, when death was intimated unto him; and that he doth not know how he shall content himself, and conform with the will of God. But man not willing to give himself as overcome, no not by this neither, saith, I will demand of God, that he would cause, that I should content myself with that which shall be his will, and so I shall be sure to hit the mark; and doth not consider, that oftentimes it is better for a man not to content himself; nor to conform himself with Gods will: as it was better for Hezekias, and as it is better for those persons, who grieving, and resenting themselves for that which God doth, come to reacknowledge themselves, and to know God, and to humble themselves, and to exalt God, in such sort, as will they, nill they, man's mind is forced to confess that which S. Paul saith, that we know not what, nor how we ought to pray. And he who confesseth this, understanding from the self same S. Paul, that the Spirit of God prays for us, and in us, will apply himself to pray God, that he would give him his Spirit to pray for him, and in him. When he, that prays by humane Spirit saith those words of the Pater noster, Thy will be done, albeit they be words spoken with the Spirit of God, he doth not pray with the Spirit of God, because he doth not pray being inspired, but taught. And S. Paul doth not say; That the holy Spirit teacheth us to pray, but that he prays by us, and that he prays in us. I will add this, That they, who pray with their own proper Spirit, when they obtain that which they demand in Prayer, they feel in their minds a contentedness mixed with pride, and with self estimation; and they who pray with the holy Spirit, obtaining that which they demand in their Prayers, feel a most excessive content mingled with humility, and with Mortification. And I hold that these feelings are sufficient to give a person entire knowledge, whether he pray with his own Spirit, or with the holy Spirit. It is very true, that in case a man have never prayed with the holy Spirit, he cannot make this difference. Cornelius prayed with the holy Spirit before S. Peter went to his house, yet he did not understand, that he prayed with the holy Spirit; But he understood it afterward, when by S. Peter's means he had obtained of God even more than he pretended; I mean not, more than the Spirit of God, which prayed by him, and in him, but more than Cornelius himself pretended unto in his own mind; in such sort, that oftentimes the Spirit of God prays in us, and by us, without our knowledge, that it is the holy Spirit that prayeth, and what that thing is, which in Prayer is demanded. The self same I understand in working as in Prayer: For S. Paul likewise puts them for gifts of the holy Spirit, to minister, that is, to do service to our Neighbour, and the exercise of Charity. And I understand, that because we do not know, not how, nor when to work, God gives us his Spirit, that should work in us. Humane wisdom, that always opposeth itself to the Spirit of God, pretends to know how to work, and when it doth work it works for its own proper benefit, it works for its own proper glory, and for its own proper satisfaction, and not purely for the benefits of his Neighbour, not for God's glory, not for the satisfaction of them that love God, and therefore it knoweth not nor how, nor when it ought to work. On the contrary, the Spirit of God works for the profit of the Neighbour, for the satisfaction of them that love God, and it works for the glory of God. When he that works by humane Spirit imitateth the works of holy men, follows, the doctrine of the Saints, I do not understand that he works with the holy Spirit, but with his own proper Spirit, because he doth not work being inspired, but taught: And S. Paul saith, that it is a gift of the holy Spirit to work by the holy Spirit. They who work with humane wisdom find content in their own works, but mingled with arrogancy, and with presumption: And they who work with the holy Spirit, find likewise content in their own works, but most different, and mingled with humility, and Mortification. In such sort, as a person examining his mind, after he hath wrought, may by his consideration understand, whether it be humane wisdom that hath wrought in them, or the Spirit of God. It is very true, that he who hath never wrought with the Spirit of God, cannot make this difference. In Cornelius I consider the self same in his working, as I have done in his Prayer: He did work with the holy Spirit, but he did not understand that it was the holy Spirit; and he understood it, when he saw and felt in himself that which arose from his working. And between that which Cornelius wrought, and prayed with the holy Spirit, before he knew Christ, and received the holy Spirit, and that which he prayed, and wrought with the holy Spirit, after that he had known Christ, and received the holy Spirit; I make this difference, that at the first praying, and working he did not understand that he prayed, and wrought by the holy Spirit. That which I understand in praying, and working, I understand likewise in the acknowledgements of God, and in the understanding of holy Scripture, considering that S. Paul sets also these understandings for gifts of the holy Ghost; understanding that humane wisdom not knowing how to understand the things of the Spirit of God, God gives his spirit unto them who are his, to the intent he may teach them those things. Man's mind is proud, and haughty in this point, as in all others; whereupon putting itself before the holy spirit, it goes helping itself as much as it may to gain by its own proper understanding and judgement the knowledge of God, and the understanding of Scriptures. And it is a marvellous thing, that how much it labours the●…ein, so much more it disenables itself, taking, and understanding the things of God, and of the spirit of God in a contrary sense, and by the contrary. They who understand, and know the holy Spirit, by how much more they apply themselves to understand, and know, by so much do they know, and understand the more. When as he, who knows and understands the things of God, goes about with his own proper wit, and his proper judgement, albeit he do understand that which the Saints have understood, yet I do not understand, that he knows, and understands with the holy spirit, but with humane wisdom; understanding, and knowing, as being taught, and not inspired, And S. Paul makes it to be a gift of the holy spirit, to know the holy spirit. He who knows, and understands the things of God with his own proper wit, and judgement, finds the same satisfaction, that he finds in other knowledges, and in other understandings of humane things, and of the writings of men, and with this satisfaction looking upon it, he feels pride, and selfe-esteeme in his own mind. And he that understands and knows with the holy spirit, finds in that which he knows, and understands, most different satisfaction from that which he finds in those other things, which he knows, and understands and finds in his mind, Humility, and Mortification; in such sort, that by the feeling which a person finds in his own mind, when he shall have got a knowledge of God, and when he shall have understood a place of holy Scripture, he may judge if he have gained that knowledge, and that understanding with his proper wit, and judgement, or with the spirit of God. If so be the feeling shall be of pride, and of self esteem, judging that what he hath known and understood, is with his own wit and judgement, he shall not firm himself therein: And if the feeling shall be of Humility, & Mortification, judging that what he hath known, and understood, is with the holy spirit, he shall firm himself, and fortify himself in it. It is very true, that he who hath never known, nor understood with the holy spirit, cannot make this difference. From these three considerations I come to take this resolution, that as well to pray as is meet, as to work, and to know, and understand, and as for all other things also, in which we exercise ourselves with our minds, or with our bodies in this present life, we have need of the government of the spirit of God, without which although it be grievous to us, we ought to confess, that we know not to pray as we ought, and that we know not to know, and understand as we ought. With this confession we shall always demand of God his holy Spirit, and he shall give it us through jesus Christ our Lord. CONSID. XLIX. Whence it proceeds, that humane wisdom will not attribute all things to God: And in what manner they ought to be attributed to him. FOR three Causes I understand it, men being deceived by the judgement of humane wisdom, will not confess that every thing comes from God. The first is, that they might not deprive themselves of the merits of their own good works, understanding that they should deprive themselves of them, when every thing should be attributed to God; in as much as in their good works, the goodness of God would be that which was to be considered, and not that of men. The second Cause I understand is, because men judging of God's works with the selfsame judgement, with which they judge their own proper works, they hold that for evil in God, which they would hold for evil in evil men: And it seeming to them an evil, and absurd thing to attribute any evil thing to God, who is sovereignly good, and is goodness itself, they resolve that they will not attribute every thing to God. The third Cause, as I understand, is because they think that if men believed that God did all things, they would become dissolute in their lives, licentious, vicious, and insolent, and remiss in succouring, helping, and favouring their neighbours; every man saying of himself, if I live ill, it is because it pleaseth God, that I should live so, and he himself, when it so seems good to him, will make me to live well; and saying of their neighbour, if such a one be needy, tribulated, and afflicted, it is because it so pleaseth God; and when it shall please God that he should not be so, he will draw him out of necessity, and out of tribulation, and out of affliction, and therefore it is not necessary that I should meddle ther●…with. To these three Causes, or reasons of humane wisdom I understand that a man may fully answer in this manner. To the first, that if men knew themselves, they would know in themselves rebellion, iniquity, and sin, and in their works self-love, and self-interest, and so they would not pretend to obtain merit through their own works; and not pretending it, the first cause of impiety would be taken away, in which they do easily fall that are in the eyes of the world, just and holy: for they properly are those that seek Meritin their works. From this inconveniency they are free, who knowing the being, and the nature of man, renounce their own merits, cleaving only to the justice of God executed in Christ. To the second Cause and reason, it may be answered, that if so be it seem to men an absurd, & evil thing, that God should harden the heart of Pharaoh, making him to sin in not suffering the people of God to depart; & that God should command Shimei, that he should sin by cursing David; and that God should make them to sin, to whom the Scripture saith he gave the spirit of error, and that he should ordain, that Judas should sin by selling Christ; and that God should blind them, of whom S. Paul (Rom. 1) speaks, that they should fall into silthy, and abominable sins: And if like wise it seem an absurd & evil thing to men, that which God doth to many men in the world, it is not because the things are in themselves absurd, and evil, but because they are works of the holy spirit; and men judging with humane wisdom, with which they cannot understand the divine secret that is in them, come to judge falsely of them; being herein towards God, as rash men are towards their Princes, judging evil of them; when for the good government for the common profit, they do something which turns to the damage of some particular, not considering, nor piercing the intent, which the Prince hath in such like things. For if they did consider, and understand, they would judge well of those things, and of the Princes that do them. I would say in the selfsame manner rash men, because they understand not the intent which God hath in his works, they judge them evil, and then pretending piety, they will not attribute them to God, and if they did know, and understand the intent that God hath in those things which they judge evil, they would hold, and judge them for good; and so they would not come to deprive God of his particular providence in every thing. And certainly if these men did consider, that God hardening the heart of Pharaoh, that he should sin, not letting God's people go, did pretend to illustrate his glory, and to make manifest his power in favouring his people, they would account the hardness of Pharaohs heart amongst the works of God's mercy, for as much as that which the people of God desired, was thereby effected: and this selfsame judgement they would make of the curses of Shimei; and of judas his s●…lling Christ; and of the sins of them, of whom Saint Paul speaks in the first of the Romans; and they would make the selfsame judgement in all the works of men, not doubting to attribute them all unto God, searching out the secret judgement that is in them, even as pious persons search them out, to whom it ofttimes happens, that they hold something of their own or others for an error, because they know not the intent that God hath in it: And afterwards by time knowing the intent that God had in it, they hold it for a very certain thing. And to the self same persons it oftentimes befalls, that they hold a thing for well done, which afterwards by tract of time they knew was ill done. This sometimes happens to them, when they stand not very attended to consider the judgements of God; and sometimes, because it doth not always please God that they should understand that which he pretends in his works; as peradventure it did not please him, that Moses and Aaron should understand that which he pretended in the hardness of Pharaohs heart, to the intent they should not cease to be very instant, that he would let the people of God to go out. Whereupon it seems, that man's piety consisteth in applying his mind to understand that which God pretends in his works, especially in those which seem absurd and evil; and to venerate, and approve those which he doth not understand, holding them all for holy, just, and good. To the third cause, and reason, which men find not to confess that God doth all things, it may be effectually, & by our own proper experience answered, that those men, who believe, & hold for certain, that God doth all things, for this self same cause that they abide in this certainty, are pious, and just; and being pious, and just are in themselves most temperate, and most modest, and are towards their neighbours most merciful, most diligent, and most liberal, in as much as piety and justice do as well mortify in them the appetites of sensuality, that might make them vicious, and insolent, as also the affections of the mind, that might make them interressed, and lovers of themselves, and consequently remiss with their neighbours. This mortification in them proceeding partly from that union which they hold in their hearts with God, never forgetting themselves of God, and principally from that incorporation with which they stand incorporated in the death of Christ, who killing his own flesh on the Cross did likewise kill the flesh of all them, who believing in him are made his Members. And they who remain in this, never come to excuse their licentious lives in the liveliness of their minds, saying it pleaseth God they should be so: nay, rather finding in themselves any vice, and finding in their minds any liveliness, they know the relics of their own iniquity, rebellion and sin, and demand of God, that he should mortify them in them, as he hath mortified the rest: nor do they ever become remiss in helping, and favouring their neighbours; except in as much as the affections that are according to the flesh, and humane wisdom dying in them, and those which are according to the spirit reviving, they do not move with an anxious affection of the flesh, but are moved with a moderate desire of the spirit: And in as much as they do not feel in themselves any motion to help, & succour their neighbours, they know that God will have it so. This I say, because those persons that stand in this piety keeping good account with their inward motions, hold those to be wills of the flesh, which are not according to that which they knew to be the will of God. And they hold those to be the will of the spirit, which they know to be conformed to the will of God; making this judgement by that which is the due of piety, and that which is the due of justification, and by that which the holy Scriptures, New and Old teach: and standing attended hereunto, they overcome the motions which are according to the flesh, and execute those which are according to the spirit. And albeit they have their imperfections by God's will, their desire is to become perfect. And although they hold the sufferings of their neighbour to be the will of God, they hold likewise their motions to help, and favour them to be the will of God; And knowing in their own imperfections, and in the sufferings of their neighbours the will of God, which is with wrath, and knowing in their own desires of perfection, and in their motions to succour their neighbours the will of God, which is with mercy, loving the will which is with mercy, and flying from that which is with wrath, they do attend unto perfection, and do attend to succour their neighbours, remaining quiet, when they do not perceive any motion, understanding it, that God would have them to remain quiet. Having said that which moveth men not to attribute all things to God, and that which may be answered unto it, now I will say that which I think thereabout, remitting myself to more perfect, and spiritual judgement. In God I consider two wills, as at other times I have considered it, one Mediate, in as much as it works by these, which we call second Causes: And the other Immediate, in as much as it works by itself. Unto the Mediate I understand men stand subject through original sin, and from the Mediate I understand that men are exempted, and freed by regeneration, but in a certain manner. I suppose, that in a man's flying those things, which by this Mediate will might do him harm, and in applying himself to those things, which by the self same might do him good, a man's freewill doth consist; all those things appertaining to good or ill being exterior, & corporal to virtuous, or vicious living in the outward. To the Immediate will of God I understand generally all men are subject, God working in them, in some with love, in others with hatred, in some with wrath, in others with mercy, in some with favours, and in others with disfavour. And this will of God I understand is that, unto which S. Paul saith, men cannot make resistance; and this I understand that God useth illustrating his glory, and showing his omnipotency in them that are his, in such sort, that in this Will of God there are two parts, or two wills, one of Hatred, of Wrath, and disfavour, and the other of Love, of Mercy, and Favour. The first as I understand fell upon Pharaoh, upon Shimei, and upon them, to whom God gave the spirit of error, and upon judas, and upon those whom God delivered over to a reprobate sense. And this self same I understand fell upon all those which are vessels of wrath, as was Nero, and as all they have been, and are, and shall be, who with malignity persecute the Christian spirit in those who are the Members of Christ. All these, as I understand do the will of God without understanding themselves, that this is the will of God. For if they did understand it, they would cease to be impious, and they would be pious. That will of God, which is of love, of mercy, and favour, I understand it in Moses and Aaron, and David, & in the Saints of the Law, and I understand it in S. John Baptist, and in the Apostles, and in the Martyrs, and likewise in all those, who are called of God to the participation of the Gospel, all which I understand do fulfil the will of God; for herein consisteth piety. And I understand, that neither Pharaoh, nor judas, nor those who are vessels of wrath, could cease to be such; nor Moses, nor Aaron, nor Paul, nor those who are vessels of mercy; in such manner, that judas could not forbear to sell Christ, nor S. Paul could not forbear to preach Chrîst. Finally I understand, that in those things which are done in the world by Gods Mediate will, they who are vessels of wrath, know the natural order, and know the goodness, or malignity of men. And I understand, that in the selfsame things they who are the vessels of mercy, know in the natural order the will of God, who set this order; and in that which is, or seems to be goodness, or malice of men, they know with the will of God, the goodness & malice of men. In the self same manner I understand that in those things which are done by the Immediate will of God; they who are impious do not know but only their own proper wills, and those which are of them that do them; and I understand that in the self same things they who are pious, know the will of God, attributing all things to God, considering in those, who are the vessels of wrath, as were Pharaoh, Shimei, judas, and Nero, the will of God with wrath, with hatred, and with disfavour; and knowing in them, who are vessels of mercy, as those of the Hebrew people, and those of the Christian people, the will of God with love, with mercy, and with favour. And in this manner without doing injury to God, without depraving themselves, and without losing charity, nay rather illustrating the glory of God, mortifying themselves, and growing in charity, they come to believe that God doth all things, some with his mediate will, and others with his immediate will; some as in vessels of hatred, of wrath, and disfavour; and others, as in vessels of love, of mercy, and favour. And those are they, who amongst all men are pious, knowing God, and are just, knowing the Son of God jesus Christ our Lord. CONSID. L. In what the Depravation of man doth consist, and in what his Reparation doth consist. In what Christian Perfection doth consist. COnsidering that which I understand, and know of Gods being, in as much as he is impassable, and immortal, and in as much as he is wise, just, and merciful, faithful, and true; and considering that which I understand, and know of the being of a man, in as much as he is passable, and Mortal, and in as much as he is ignorant, impious, vindicative, false, and a liar: And understanding by the testimony of holy Scripture, that man in his first creation was created after the Image, and similitude of God, I come to understand, that there is as much difference from the kind of being, in which God created man, to that kind of being, wherein he now is, and abides, as from that being, which I know of God, to that being, which I know of man: And knowing by testimony of holy Scripture, that for the sin of the first man, from that first perfect being, and that being like unto God, man is come to this imperfect being, and like unto the being of other animals, in as much as pertains to his body, and to the being of evil spirits, as touching his soul, I come to understand, that the evil, which is to come to mankind by the sin of the first man, consists in this, that of impassable he is become passable, subject to cold, and to heat, to hunger, and to thirst, with all other corporal incommodities; and of immortal he is become mortal, subject unto death; and of wise he is become ignorant, of just, impious, of merciful, vindicative, of faithful, false, and of true, a liar. Whereby I understand, that because the evil, into which mankind fell through sin, toucheth men in their bodies, and in their minds, the grace which God hath pleased to do unto mankind by means of jesus Christ our Lord appertains likewise both to bodies, and to minds; and so it is, that as soon as a man is called of God, he doth accept for his the justice of God executed on Christ; being made a member of Christ he begins to be partaker of that first Reparation, which is of the mind, and is by the death of Christ: And it is also true, that that man who shall depart from this life a member of Christ, shall be partaker of the last Reparation, which shall be of the body, and shall be by the resurrection of Christ, and shall be in the general resurrection of all men; in such sort, as they who are members of Christ, by the death of Christ do repair the evil of their minds in this present life, if not altogether, yet in part; and they do repair by the resurrection of jesus Christ the evil of their body in life everlasting, and then shall they have recovered entirely that Image, and that similitude of God, with which they were created, being in their bodies impassable, and immortal, and being in their minds just, wise, merciful, faithful, and true in which I understand our whole felicity doth consist. After that I have understood all this, I resolve myself, that the proper exercise of a Christian in this present life, is to attend unto the reparation of his mind, & to recover the image, and similitude of God, with which he was created: And albeit as I have said, so much of this is recovered, as there is (as a man may say) of the incorporation in the death of Christ in a man; nevertheless I understand it appertains to a Christian to exercise himself to recover it in this manner: When he shall be solicited by the depravation of his mind unto impiety, remembering himself that God is just, he shall say, no, to me it belongs to be just, and not impious. When he shall be solicited unto revenge, remembering himself, that God is merciful, he shall say, no, to me it appertains to be merciful, and not vindicative. When he shall be solicited unto wrath, remembering himself, that God is patient he shall say, no, to me it appertains to be patient, and not wrathful. When he shall be solicited to falsity, and lies, remembering himself that God is faithful, and true, he shall say, no, to me it appertains to be faithful, and true. When he shall be solicited to desire to be esteemed, and prized of the men of this world, remembering himself, that God is a Pilgrim, and stranger in this present life, he shall say, no, for to me it appertains to be a pilgrim, and stranger with God, that I may be altogether like unto God. And finally when he shall be solicited to any thing, which may redound to the hurt of his neighbour in any sort whatsoever, remembering himself that God loves men so much, that to repair their evil, and damage, in which they were thrown down headlong, he gave his own Son unto death, he shall say, no, to me it appertains to have love and charity. And so running through all those things, with which a man may be solicited by his own affections through the depravation of the mind, he shall find perfections in God, with which he may repress them; and so by little and little he shall go augmenting in himself the reparation of his mind, which is the first thing, and he shall go every hour more abilitating the reparation of his body, which is the last. And in this exercise I understand the Christian perfection consisteth. I would say, that 〈◊〉 is a Christian more, or less perfect in this life, 〈◊〉 ●…ch as occupying himself more or less in this exercise, he doth obtain more or less of that part, which is to be gotten in this present life, of the image, and likeness of God, with which he was created. And for this cause I understand, that our Lord jesus Christ concludeth his discourses of Christian perfection, saying, Be you perfect, as your heavenly Father is perfect: As if he should have said: Finally, I say unto you, that you attend to be like unto God in perfection: He is perfect, and you also attend to be perfect, as he is. And this is properly a Christian admonition, in as much as it is of jesus Christ our Lord. CONSID. LI. In what manner God makes himself to be felt, and in what manner God makes himself to be seen. HAving oftentimes said, that to those persons, who are entered into the kingdom of God, accepting the grace of the Gospel, God makes them to Feel his presence, and to the self same he lets his presence to be seen through a glass darkly, as S. Paul speaks; I come now to say, that it is without all comparison a greater favour, which God doth to them, to whom God lets his presence be seen, then that which he doth to them, to whom he doth make his presence to be felt; in as much as he that sees it, it is necessary that he should feel it; but it is not necessary that he that feels it, should see it: I would say, in as much as sight cannot stand without feeling, but feeling may be without seeing. That this may be well understood, I say, that as I understand it, than a man feels the presence of God, when loving, and believing, being confident, and hoping, and when praying, and working, & understanding, he doth really, and indeed feel that he is moved, a●…●…ted by the holy Spirit to love, to believe, to have ●…nce, and to hope, and also to pray, to work, and to understand, feeling that the holy Spirit is that which doth inspire him to love, to believe, to have confidence, and to hope. And it is he himself, that prays, works, and understands in him: for so it is, that in all these exercises feeling the favour of the holy Spirit he feels the presence of God. Furthermore I say, that then a man sees the presence of God, when by the gracious favour of God it is showed unto him, in what manner God sustains all the things which he hath created in their proper being, in which he created them, & in what manner God failing them, or withdrawing himself from them never so little they would fail in their beings. To penetrate well into this Consideration, I go imagining that which is ordinarily seen in the house of a Pope, where all they that abide in his house, do depend of him, and are sustained by him in that degree, and in that dignity, in which he hath placed them; and the Pope dying, all the whole house breaks up, and ceaseth to be, in such sort as he that was Secretary, is now so no longer: The self same I say of all the other officers of the house, who all of them in the Pope's death lose that being, which the Pope's life gave unto them. Passing on forwards, I consider that which by experience is understood in a man, who is so far a man in as much as his soul stays in his body, that being altogether sustained by the benefit thereof. I would say, that the members of the body exercise their own offices so long as the soul abides within the body; the soul departed, the body dissolves and returns to earth, in such manner, as they now are no more eyes, which were formerly eyes. The selfsame I say of all the members of the body, all which, the soul being departed from the body, lose that being which they had by the presence of the soul in the Body. In the Pope's house because I am able with my wit & with my judgement to consider, and see that which I have said, it is sufficient to see, and consider the presence of the Pope, his providence, his bounty, liberality, and justice, in as much as he maintains his house with good order, and with good government, And in as much as I am able with my wit, and discourse to understand by experience, that the soul being parted from the body, a man ceaseth to be that which he was, every one of his members ceasing to execute the office which it exercised: I am able also to understand by experience, that the being, which the body hath, comes by the soul, and that the soul is she that governs every one of the members of the body, as is meet, making them to serve to that for which they were created. And so I understand, that there are in the soul providence, and discretion, and all the other good qualities annexed thereunto. But in God, in as much as I am not able neither with my wit, nor by experience to understand in what manner all things depend of him, in such sort, as he failing them, they fail, I cannot by myself see that which is in the Pope's house, nor understand that which I understand in a man, albeit by that which I hear spoken, and by that which I read, I may imagine it: But wanting the seeing, and wanting the understanding by experience I cannot certify myself in it, until God himself let me see, and understand how this is, showing me his presence, which I understand consisteth in this demenstration, and in this union. Furthermore I understand, that it would be great satisfaction to the Pope's Favourite servant, when the Pope were unalterable, and immortal, to see that his being, and his sustentation in that degree comes to him from the Pope, and depends upon the life of the Pope. And I understand also, that it would be very great satisfaction to see really, and indeed in what manner the being and sustentation of his body depends upon his soul. And I understand that it is without any comparison much higher, and more excellent than any of these, that satisfaction, that glory, and that content which those persons feel in themselves, who in any sort whatsoever see in what manner God sustains, and maintains all things, giving unto them a being, and giving unto them life, in such manner as without him they would cease to be, and to live. For in this vision they know, and feel themselves favoured of God, and in the self same they quiet themselves, and assure themselves in their own minds, understanding that they are sustained, and governed by him, who hath all things in his own power. And in the selfsame vision in a new manner they know in God omnipotency, wisdom, justice, mercy, truth, and fidelity; and knowing this they grow in the love of God, in faith, and in the confidence of God, and in patience, with which they hope for eternal life. And so that comes to pass which I said in the beginning, that a man seeing the presence of God begins to taste in part in this present life that which he shall taste entirely with jesus Christ our Lord. CONSID. LII. That a Christian ought to put an end to the Affection of Ambition, which doth consist in Growing: and also to that which doth consist in Conserving. Understanding that jesus Christ our Lord saith to all us that are Christians, that we should Learn humility of heart from him; And understanding also, that S. Paul doth admonish us, that we should reduce our minds to that which we know of jesus Christ our Lord, who being the Son of God humbled himself to take the shape of a man, making himself a man; I come to know, that as humility of mind is the most profitable thing to a Christian, so also the affection of Ambition, which is the contrary, is the most pernicious thing, and that which most deprives him of Christ, and most makes him the member of Satan. And I call affection of Ambition all that desire, all that thought, and all that diligence, which a man useth with intent to increase his estate, his honour, and his reputation, and to conserve himself in that which he hath got; In such sort, as there are two parts of the Ambitious Affection; the first to increase, the second to maintain. Humane wisdom judgeth them free from the affection of Ambition, who set an end to growing; and in very truth they are free from a good part thereof. Yet the other remains, which is so much harder to leave, by how much humane wisdom doth not know it; nay rather judgeth them vile, and of no worth that have it not: But the holy Spitit which knows it, judgeth them ambitious which have it; & will that they whom he governs, should utterly leave it, renounce it, and free themselves, in such manner, that they have no intent to grow in the eyes of the world, nor have intent to conserve themselves; although it require not of them, that they should studiously, and for their own fantasies do things, by which they should come to be abased, and diminished from that state of honour, and reputation, wherein they find themselves, contenting itself, that they should reduce their minds to increase, & decrease, according as it shall be Gods will. And it will also, that together herewith they should employ themselves altogether, & in all things to augment themselves in the eyes of God, and to conserve themselves in that, wherein they shall be augmented. And therefore to the pious Christian, who ought to learn humility of Christ, & to reduce himself to be like unto Christ in his humility, it appertains to set an end to all ambition, despoiling himself of all affection, and thoughts, touching his advancement in the things of this world, or touching his conserving himself in them, thinking only to augment himself in the things of God, Trusting, Hoping, Loving, and procuring to conserve himself in that which he shall have obtained touching Confidence, Hope, and Love, resolving himself, that that which appertains to him, is to please God, and them who are partakers of the Spirit of God, and not the world, nor those who follow the opinions, and counsels of humane wisdom: and doing so they shall become like our Lord jesus Christ. CONSID. LIII. In what manner the men of the world attending unto Honour, are less vicious, then attending unto conscience. ALL men are generally malign, and perverse, in so much as to walk amongst them is the same as to walk amongst Tigers, and Lions, and amongst Vipers, and Serpents: except only in as much as their furies, and their outrages are tied by some chains, amongst which the chiefest, and most strong are Honour, in as much as pertains to this present life, and Conscience for the life to come. I would say, that the intent of the Honour of the world doth bridle some men, that they are not so vicious, nor so licentious in their living, as they would be following their natural inclination: And some other men the fear of eternal punishment bridleth; for they think, if I do this, I shall offend God, and he will chastise me with eternal punishment. And this is the conscience, in such manner, that a man may say, that all men who are not governed by the holy spirit, are like many Lions that sta●…d chained, that they should not do harm, but in such manner●…, as breaking the chains with their fury, they do evil according to their natural inclination, in as much as the men that stand bound with these chains, do not evil, nor are licentious; but the chains being broken with their fury, and rage, they do evil according to their natural inclination. Whereupon considering, that of these chains with which men stand bound, the strongest is the honour of the world; in as much as a man doth more easily cast his conscience behind, than his honour; I come to understand that the men, who attend unto the honour of the world, because they are tied with the stronger chain, are amongst the other men of the world the least vicious, and least licentious, partly by their own proper inclinations; for being subject to the government of humane wisdom they do much esteem Honour; partly for respect of those persons, with whom they take counsel, who being partly themselves applied to Honour, and understanding it, do always counsel rightly according to that which belongs to Honour, which doth not so happen in conscience, in as much as a man is not of himself inclined unto it, either because he doth not believe more than he sees, or because he doubts, or because he puts himself upon the hazard; and in as much as willing to be counselled in those things whereof he doubts, he takes counsel with other men, who neither are applied to conscience, nor understand it, and so cannot counsel rightly accorping to that which is due to conscience. That this is true, he shall clearly know, whosoever shall come to examine himself, finding it true that they do more esteem Honour then Conscience, and that they are more resolutely, and more virtuously counselled in a business, when they put it in a case of Honour, then when they put it in a case of conscience. And it may be, that the cause, wherefore (according as it is reported) they live less viciously amongst the Infidels, then amongst those, who are called Christians, is because they in most things attend unto Honour, and these in many things attend unto Conscience. Out of this generality I except regenerated men, renewed by the holy spirit, who without being bound with chains, live modestly, and temperately: In this they are governed by the holy Spirit, which is communicated unto them that believe: In whom this government is so powerful, that without being bound with any chain; for they fear not dishonour, nor are of scrupulous conscience, and yet they pass the men of the world in not being vicious, and licentious, having slain all their affections on the Cross of jesus Christ our Lord. CONSID. LIIII. That Prayer, and Consideration are two books, or Interpreters very sure ones to understand holy Scripture, and how a man ought to serve himself of them. I Hold it for a very certain, and very true thing, that for the understanding of holy Scripture, the best, the most certain, and the highest interpreters of all, that a man can find, are these two, Prayer, and Consideration. Prayer as I understand, discovers the way, and opens, and manifesteth it: And Consideration I understand, puts a man into it, and makes him walk therein. Furthermore I understand, that it is necessary that these two interpreters, or books should be helped on God's part, he inspiring him who prays, to pray. For I understand that he who prays, not being inspired to pray, prays out of his own proper fantasy, out of his own proper affection, and out of his own proper will; and not knowing to pray as he ought, is not heard in his prayer: and he who prays being inspired to pray, prays for the glory of God, and prays for the will of God, & knowing to pray as he ought, he is heard in his prayer, that being granted him which he demands. Consideration, as I understand, aught to be helped on man's part, who considereth of spiritual things with his proper experience. I would say that he who considers, should have proved in himself those things, of which holy Scripture speaks, in such manner, that by what he finds, and knows in himself, ●…e comes to understand that which is written in holy Scripture. They who consider without this experience, go in the dark, and go groping, and albeit they sometimes divine, and some other times they do hit right, not having the proof thereof in themselves, they neither know, whether they do hit right, nor relish that wherein they do hit right. And they who are in prayer helped from the holy spirit, and in consideration are helped by their own proper experience, ofttimes hitting right, or rather as it were always, they do both know that they hit right, and they do relish that, wherein they do hit right. To be better understood, I declare myself with two authorities, one of S. Paul, and the other of David, daring to put the example in myself. I say that reading that of S. Paul, Even as the testimony of jesus Christ is confirmed in you, & willing to understand it well, first I will work with the book of prayer, praying God that he will open unto me the way for the understanding of these words; and in my prayer I stand steady, as much as I can keep my mind firm in it. Afterwards opening the book of consideration, I begin to consider within myself, of what Christian matters I have any experience; and I begin also to examine, what is that testimony of jesus Christ, which he brought unto the world. And finding in me the government of the holy spirit, and feeling myself justified in the justice of God executed in Christ, which two things are so joined together, that a man can hardly understand, which of them he feels most, either the government of the holy spirit, or the justification by faith; and understanding that the testimony, which Christ published unto the world, doth principally resolve itself into two parts, that is, into that; The kingdom of heaven, or the kingdom of God, which is all one, draws near; and into that, which he speaking of his own blood, saith, For you, and for many it shall be shed to remission of sins: Of which two parts, one hath intent unto the kingdom of God, which is begun to be felt, and tasted in this present life, and is continued, and perpetuated in life eternal; the other un●…o the justification that is by Christ: I come to resolve myself, that S. Paul understood, that the Corinthians might testify by their proper experience, that Christ spoke the truth in the testimony which he gave unto the world, as well touching the coming of the kingdom of God, as also of justification by the justice of God execured in his most precious flesh. And I understand, that so much a man may call, and judge himself a Christian, in as much as he hath this testimony of Christ our Lord confirmed in himself. In like manner willing to understand that of David, For I am a stranger with thee, etc. and having opened the book of Prayer, I open that of Consideration, and I go examining in what manner I am a Pilgrim, and stranger in this present life. And finding, that I am such, in as much as I am not known, nor am prized, nor esteemed in the world, and in as much as I do not prize, nor esteem the world: And finding likewise, that God in this selfsame manner is a Pilgrim in the world; for he is not known, nor prized, nor esteemed in the world; and because he neither prizeth, nor esteemeth the world, holding it for that which it is, I understand, that David would say: Lord, because the world doth that with me, which it doth with thee, and I do that with it which thou dost. And I understand, that in this manner the Saints of the Law were strangers with God; and in this manner are the Saints of the Gospel, & amongst them as the head the Son of God our Lord. In this manner I understand a man is to serve himself of these two divine books: and I understand, that the one helps the other marvellously: And I also understand, that he who can consider with his proper experience, doth always err, when he sets himself to consider without having first opened the book of Prayer. And I think that always, as it were, when this selfsame is moved to pray motion is the instinct of God. Out of all this I gather, that this being true, that the true understanding of the Scripture ought to be sought by means of these two interpreters, or books, which are Prayer, and Consideration; and that prayer needs to be helped with the inspiration of God; and Consideration with the experience of that man that considers, it is also true, that to the pious Christian, who sets himself to holy Scripture, it appertains to live in a continued desire, that God would give unto him his holy spirit, and to attend to the mortification of all that which is flesh & humane wisdom in him, to the intent, that vivification may succeed to mortification: for they only, who have begun to be mortified, and to live, can consider by their own proper experience; for they only feel in themselves the spiritual gifts of God, which they obtain, who believe in jesus Christ our Lord. CONSID. LV. Against curiosity; and how the holy Scriptures ought to be read without curiosity. Man's mind desires to maintain itself alive, and to conserve itself in its liveliness with diverse meats, amongst which, as I understand, Curiosity is that which most pleaseth it, and most satisfieth, as well in regard of itself, as that always there goes ambition, and vanity mingled therewith. And I understand that this Curiosity is so savoury unto the mind of man, that it feeds thereon, in what manner soever this meat be seasoned, & dressed, so that it be Curiosity. Now it being needful, that this humane mind should dye, to the intent, that in the persons, who attend unto Christian piety, that resolution may be maintained, which knowing themselves to be dead on Christ's Cross, they have made, and do make with the world, and with themselves: It is also needful, that this food of curiosity should be taken from them, not giving it unto them in any manner, nor by any way; taking it from them principally in those things, in which piety, religion, and holiness, which are the most precious things, may be pretended. And amongst these I hold for most dangerous the study of holy Scripture, when it is with curiosity: for albeit it is ordinarily a good means to kill the mind of man; the mind is on the other side so live, that it converts it into curiosity, delighting to maintain itself with that alone, when it cannot with other things. And therefore I understand, that it belongs to the pious Christian to stand very vigilant, and wary in many things, in which there may be curiosity, and that he should not have it, and principally in the study of holy Scripture, to the intent, that the sincerity of the holy spirit, which is in it, may not be converted into curiosity of the flesh, as it befalls the curious, who read the Scriptures only to know, and understand: In which I understand, that the Pious Christian ought only to pretend the inward knowledges, and feelings, which God by means of his holy spirit shall give unto him; and those, which he by means of these shall go experimenting of the things of the holy Spirit, in such manner, as taking into his hand a book of holy scripture, he should pretend to understand that which belongs to him; and so think, that he understands not that which he hath not experimented: and thus thinking if he shall desire to understand it, he shall attend to experiment it, and not to seek with curiosity that which others have therein understood: And attending unto experience, he shall likewise attend unto total mortification of the mind, depriving it of all curiosity; and together with the experience, and with the mortification, he shall get the true understanding of holy Scripture, and shall understand how that the Christian business doth not consist in knowledge, but in experience: And he shall know the deceit that they suffer, who think that they do not understand holy Scripture, because they be not instructed, nor furnished of knowledge and humane learning; understanding that it is needful for them, who are instructed & rich in them, to renounce and leave them: for to obtain the true understanding of holy Scripture, which as I have said, is not gotten by knowledge, nor ought not to be procured with curiosity, but is gotten with experience, and aught to be procured with simplicity. In as much as to them who are instructed, and adorned with this simplicity, God revealeth his secrets, as the proper son of God himself affirms, jesus Christ our Lord. CONSID. LVI. Which is the most certain, and most secure way to obtain perfect Mortification. HAving ofttimes said, that the Mortification of all that which a man hath from Adam, is very necessary to a Christian, it is not long since that I understood the cause why it is necessary and the most certain, and most secure way to come to obtain it. And I have learned it from the Apostle S. Paul, where he having said, that he did endeavour to make himself like unto the death of Christ, with intent to come to the participation of his resurrection; labouring to comprehend the Christian perfection, as he felt himself comprehended by it in Christ; he saith that he did this altogether forgetting things that were behind, as well those, which might breed him satisfaction, as also those which might cause him molestation; & occupying his mind, in remembering that he was called of God through Christ, and that the vocation was from above, that is, that he was called, to the intent that believing he might obtain everlasting life, or rather I understand, that it is that life by which the holy spirit mortifies them, who being called of God do answer. And so it is, that a man keeping in his memory this thought, comes to fly, & abhor all those things that may hinder him this vocation, and he comes to seek, and love all those thing which may conserve, and increase it; and so coming to hate his affections, and appetites, knowing that they are those which may hinder his vocation, he comes to mortify them in such manner, that all that which he had of Adam dying in him, and that which is of Christ living in him, he comes to be much like unto Christ, it befalling unto him the selfsame which befalls a person, who being called ●…y a great Prince to a great feast, and fearing to be hin●…red, and disturbed in his journey by some delightful things that may present themselves unto him, he takes as expedient to free himself from all those things, and to p●…sse freely through them, to keep always in his memory, that he is called by that great Prince, and that he is called unto that great feast, in comparison where of all those feasts that may offer themselves unto him in the way, are not feasts, but children's plays. I would say, that as this person carrying this thought alive in his memory doth mortify in himself all those appetites which might come unto him of s●…eing those feasts, which offer themselves to him in the way, much better than if so be he should make a resolution not to see them. For it might be, that coming by chance to see them he should be hindered, and disturbed by them, in such manner, that when he should come to see the principal Feast it would now be finished. Even so neither more nor less, but rather much better, the person that is called of God keeping alive in his memory the thought of his vocation, doth mortify, and also kill in himself all the affections, and appetites, which being according to the old man might hinder him, and disturb his vocation, much better, then if he did detetmine always to combat with them: For it might be, that wand'ring from his vocation, he might also wander from his determination. I shall say rather better, that doing after this manner the holy Spirit is that which mortifies him, and if he should do in other manner, it being humane wisdom that should work, he would never come to obtain his intent; it being God's ordinance, that the spirit of God should be the master, & the guiden of all them, that are called unto the grace of the Gospel of his only begotten Son jesus Christ our Lord. CONSID. LVII. Whence it comes to pass, that by the knowledge and sense of the things of God the Flesh is Mortified. EVery day I go certifying myself, that the Christian business is not knowledge, but experience: I would say, that it is not got by knowledge, but by experience. First of all I understood, that the proper exercise of a Christian is to attend unto Mortification. Attending unto it he feels, that the profit of it consists in this, that a man mortifying his affections and appetites goes by little and little comprehending that divine Christian perfection, in which he is comprised by the incorporation, with which believing he is incorporated in Christ. Passing on further, I know that the most certain and secure way, by the which he who is called of God, comes to true Mortification, is always to hold firm in his memory a firm thought, that he is called of God, and that the calling is made to give him everlasting life. Now I understand, that this marvellous effect of Mortification through the remembrance of the vocation, proceeds partly from the baseness of the flesh, and partly from the efficacy of the things of God. I would say that the flesh being vile, and miserable, and being subject, feeble, and infirm to be able to hold in itself the knowledges, and senses of divine things, it comes to pass, that by the efficacy of them it is affrighted, and becomes vile; in such manner, that it is easily overcome, and mastered by the spirit, and so it remains mortified together with all those things which are corrupt in a man by the depravation of the flesh. And because the remembrance of the calling by God is very efficacious in men with the knowledge, and sense of heavenly things, and they are subject, frail, and infirm, I understand that which God saith, That a man who shall see him shall not be able to sustain himself with his mind, nor with his body. And therefore the perfect vision of God is reserved to the just in eternal life; when the flesh being raised up shall be a subject able to endure the vision of God. In this mean space on the one side by the benefit of God the Flesh is mortified in the just, not only with the memory of their vocation, but also with every other vocation, and sense, which appertains to the things of God. And on the other side God goes moderating in them these knowledges, and these senses, to the intent they should not come to nothing, accommodating them to the frailty of the flesh, as we temper the hot liquor, which we would keep in a glass vessel, in such manner, as the liquor is conserved in the vessel without breaking the glass. And I understand, that corporal, and outward exercises, together with those other things which are of man's industry, do serve unto those persons which are called of God, for a certain entertaining of themselves in that estate, in which a knowledge, or sense of some of God's things hath left them which is past; and that through their labour there should be given, or communicated unto them another, which may make them to make progress in Mortification; in such manner, that I have reason to say, that the Christian business is not knowledge, but experience. If it were knowledge, it would work the effect that other knowledges do, that is, to swell up, and make proud those who have them. And because it is experience, it doth the effect, which other experiences do, that is, to humble, and cast on the ground all that which is humane wisdom, and to exalt, and lift up to heaven all that which is in the spirit. I understand this effect is in them, who being called of God are members of jesus Christ our Lord. CONSID. LVIII. Eight differences between them, who pretend, and procure to mortify themselves with their proper industry, and them, who who are mortified by the holy Spirit. THis is always a truth, that all men in applying themselves to religion, as well unto the false, which consisteth in superstitious observations, as unto the true, which consisteth in accepting the grace of the Gospel of Christ, do apply themselves likewise to Mortification. But amongst them who procure to mortify themselves with the holy spirit, I have considered eight notable differences, by which a person may know, whether he mortify himself by his own industry, or whether he be mortified by the holy spirit. The first Difference is, that they who mortify themselves with their own proper industry, are presumptuous, & ambitious, knowing their own proper virtue in their mortification; and they who are mortified by the holy spirit, are humble, and modest, not knowing any proper virtue of their own in their mortifications: for the holy spirit works in them that which a very great Fever doth in a man: I would say, that as by the presence of a great Fever a man becomes as it were deprived of all carnal desires, keeping alive only the desire of health; so by the presence of the holy spirit a man becomes as it were deprived of all that which is flesh, keeping alive only spiritual desires. The second Difference is, that they who pretend to mortify themselves, go always seeking new manners, and new inventions to obtain mortification, & they who are mortified by the spirit, embrace those occasions of mortification; which are offered unto them, by what way soever they come, persuading themselves, that with them and in them God will mortify them. The third Difference is, that they, who mortify themselves, always live sad, and discontent, because they deprive themselves of their pleasures, and corporal contents, and are not cherished with the spiritual; and they who are mortified, live, as it were always cheerful, and contented, because they abhor, or begin to abhor corporal pleasures, and begin to taste spiritual pleasures. The fourth Difference is, that they who mortify themselves, are much like unto a man, whose head were cut with a rough and rusty saw, in as much as all things are unsweet, and sour unto him. And they who are mortified, are like unto a man, whose head were cut with a sharp sword, and an arm skilful in cutting; In as much as the holy spirit mortifies him, without that himself feels the mortification. That this is true, those persons who are mortified by the holy spirit, know by experience. The fifth Difference is, that they who mortify themselves living always in continual trouble, and in continual labour, are like unto a man that learns with exceeding pains a most difficult, and unpleasant science, who finding in the principles thereof much unsweetnesse, and much molestation, comforts himself only with an opinion, that he shall prove excellent in that science: And they that are mortified, neither travelling, nor labouring themselves in their mortifications, are like unto a man that goes delighting, and recreating himself in the study of that science which he hath already learned, wherein finding few things which he understands not, he finds few things that trouble him. The sixth Difference is, that in them who mortify themselves by themselves, there is never true mortification; nay rather they are like unto quick lime, in as much as the quick lime smokes not, whilst there is no water cast thereon, which is no sooner cast upon it, than it shows the fire that it hath within; so they whilst they have no occasion to err, do not err: and when occasion comes they presently show the liveliness that they have within them, either erring, or being straightly solicited to err. And they who are mortified by the holy spirit, have true mortification, and are like unto dead lime, in as much that like as the dead lime doth not smoke, how much water soever be cast upon it: so neither do they err, nor are much solicited to err, although many occasions offer themselves unto them. And so shall this be. The seaventh Difference is, that they who mortify themselves in the occasions of erring do miserably lose themselves: For being deceived by humane wisdom they do always go avoiding the occasions, which incite them to err: And they who are mortified, in the occasions of erring, that offer themselves unto them, are refined as gold in the fire, for being helped by the holy spirit in the proper occasions they are mortified, not avoiding any of them; and therefore they are the same in the occasions, as out of the occasions. The eight Difference is, That they who mortify themselves by their proper industry, do principally attend unto the mortification of the flesh, they that be such having no intent to mortify the mind, not knowing, that from thence ariseth all the evil: And they, who are mortified by the holy Spirit, attend principally unto the mortification of the mind, knowing that from thence comes all the evil; And knowing that the mind being mortified, the flesh remains mortified. By the examination of these Differences may a person know whether he mortifies himself, or whether he be mortified by the holy Spirit: Being advertised of this, that there are three estates in those persons, who are mortified by the holy Spirit. The one is, when the holy spirit mortifies them, without that they know, or feel the virtue of the holy Spirit in them. And in this estate, that belongs to them, which is said in the fourth difference. The other is, when the holy spirit mortifies them, and they feel, and know in themselves the virtue of the holy spirit. And in this estate, there appertains unto them that which is said in the first Difference. The third is, when through the absence of the holy Spirit, or because they do not feel, and know his presence, they go mortifying themselves with their own industry. And in this estate, they feel a good part of that which is said in the First, the Third, the Fourth, and the fifth Difference, to be felt by them, who mortify themselves by their own proper industry. It is very true, that to them who are mortified by the holy spirit, their own industries in mortification are profitable unto them; It being indeed true, what S. Paul saith, That to them that love God, all things work for good to the glory of God, and of the Son of God jesus Christ our Lord. CONSID. LIX. That in the motions to pray the Spirit doth certify a man, that he shall obtain that which he demands. REeading in Isaia, that death being intimated unto Hezekiah a pious King on God's behalf, he resented himself, was grieved, and lamented, praying God with tears, that he would not take away his life: And reading a little after, that the destruction of Jerusalem being intimated on God's behalf unto the selfsame King with the Babylonian captivity, without resenting himself, nor being grieved, nor lamenting, & without praying God, that he would revoke the sentence, he was contented, that the will of God should be executed; accepting it as a benefit of God, that those evils should not come in his time: And considering that God prolonged the time of Hezekia's life, and that he did execute his sentence upon Jerusalem; I come to certify myself, that pious persons being governed by the spirit of God, and chiefly in their prayers, in as much as S. Paul saith, The spirit of God prays by them, and in them, they do never as it were pray to God, but for that which it is Gods will to grant them, of which the holy spirit, which inspires them to pray, is certain. According to the judgement of humane reason, it had been more just, and more convenient, that Hezechiah should have resented himself, and lamented, and been moved to pray God for the revocation of the sentence given against Jerusalem, then for the revocation of that sentence which was given against his own proper life: And Hezechias a pious King moved by the holy spirit prayed for his own life; & for that which touched Jerusalem, he conformed himself with Gods will: whereby I understand that it behoves pious persons to keep good account with their motions; I would say, they ought to be well advertised being moved to pray to God for any thing, whether that motion be of humane spirit, or of the holy spirit. And I understand likewise, that the proper countersigne, whereby they may be able to judge between these motions, is the Inward certainty, or uncertainty with which they shall find themselves in prayer. Finding themselves uncertain that they should obtain of God that which they demand, they shall judge, that the motion is of humane spirit; And finding themselves certain to obtain it, they shall judge that the motion is of the holy spirit: For as much as the motion of the holy spirit draws always with it the certification; a man judging in this manner, if the spirit of God which hath moved me to pray, did not know that it is the will of God to grant me that which I demand, it would not have moved me. This certification I certainly hold was in Hezekiah at that time when he demanded his life to be prolonged. And because he did not feel in himself this certification, I do certainly hold, that the self same Hezekiah did not demand that the sentence against Jerusalem should be revoked. With this assurance I see, that Christ prayed, raising up Lazarus, and praying for the conservation of his Disciples. And with doubtfulness I see he prayed in the Garden; and because he felt, whence this motion did arise in praying, he remitted himself unto the will of God. And if the son of God himself felt these two motions, and in one of them he found himself certain, and in the other doubtful; every one may think, whether it be not necessary to be watchful over himself in them; albeit they only shall know them, that shall be true members of the same Son of God jesus Christ our Lord. CGNSID. LX. Whence it proceeds, that the superstitious are severe, and the true Christians are Merciful & Pitiful. THE severity, and rigour that I see, and know for the most part in those persons which the common people holds for devout, and spiritual, they being in very truth superstitious, and ceremonious, in as much as appertains to the chastising, or desiring to chastise the vices, & defects of men; I understand proceeds from two causes. The one is the proper nature of a man, who is inclined to prize, and esteem his own things, and to condemn, and despise others. And the other is the proper nature of superstitions, and ceremonies, to which is annexed severity, and rigorousness. And so it is, that these such like superstitious, and ceremonious persons, desiring that their superstitious, and ceremonious living should be esteemed, and prised, are forced to be severe & rigorous with works and words against them, who being not as they are have outward defects, and vices, that so their manner of life, which they hold for virtuous, may be the more prised, and esteemed. And it is likewise true, that superstitions, and ceremonies having their original, and beginning from some kind of law, which men have imagined, and severity, and rigour being annexed to the nature of a law; (for by these it is maintained, and sustained,) it comes to pass, that as well those, who attend to the observation of the law, or of the Ceremonies, and Superstitions, that arise from it, as also they, who attend to cause others to observe them, are severe, and rigorous against them that do not observe them. From hence I understand the cause, whence the severity, and rigour in the Hebrews did proceed; And hereby I do not marvel, if they that in being superstitious, and ceremonious are like unto the Hebrews, are also severe against the vices and defects of men. And that which I more esteem is that hereby I understand why God in the time of the law was severe, and rigorous, showing more severity, and rigorousness unto men, than piety, and mercy, although he did show them both the one and the other. And I esteem it much more, that hereby I understand, that because after that God sent his only begotten son jesus Christ our Lord into the world, men stand not subject to the Law, but under the Gospel, which is estranged from severity and rigour, it comes to pass, that they who belong unto the Gospel being the people of God, are not severe nor rigorous against the vices, and defects of men, but are rather pitiful, and merciful. And also it comes from hence, that God shows more pity and mercy, than severity and rigour. In such manner, that the affection of severity and rigour in a man is a sign of self-love, and of a mind subject to the law, to superstitions, & ceremonies, as were the minds of the Hebrews: And a pitiful, and merciful affection is a sign of mortification, and of a mind freed from the Law by the Gospel; such are those of true Christians, members of jesus Christ our Lord. CONSID. LXI. In what manner a pious person governs himself in those things that befall him. EVery Pious person in those things that come unto him in this present life, as I understand, governs himself in this manner: The accidents being of that quality, that his own will concurres not in them, if they be adverse, and contrary, as the loss of honour, or of estate, or the death of some person dear unto him, he comforts himself, saying, so it hath pleased God. And if they be prosperous, and favourable, as the increase of outward, and inward goods, he doth not pride himself, considering, this is the work of God, and not mine. The things being of that quality, that his own proper will concurres in them, if they be of evil, such as are his proper defects, and sins, he embraceth himself with Christ, saying, If in me there be defects, and sins, there is in Christ satisfaction, and justification: And if they be of good, and of favour in outward works, or in inward sentiments, he doth not grow proud, because in such matters he sees the goodness of God, and not his own proper goodness. And I understand, that the content which such a person finds in those things which he doth well, is much like to the content, which a person may feel, when a person makes a good letter, because another that writes well, leads his hand by his. I would say, that as such a person contents himself seeing a letter made with his hand, although not with his industry, attributing the industry to him that guided his hand, and attributing to himself the errors that are in the letter, knowing that the other would have made a better with his own hand: so the spiritual person doth content himself of the consideration of the works which God doth in him, and by him, attributing them to God, and attributing to himself the errors that are in his works, knowing that they would be much better, if God had done them without him. That this is true, they shall understand by proper experience, who have a relish of the things of the holy spirit, which are obtained by jesus Christ our Lord. CONSID. LXII. That humane wisdom hath no more jurisdiction in the judgement of their works, who are the sons of God, then in the judgement of the proper works of God. IN the self same manner, and for the self same cause, which S. Paul understood, that they who are governed by the spirit of God, are the sons of God, I understand that they who are the sons of God, are governed by the spirit of God. And I understand, that as humane wisdom is uncapable of the knowledge of God, so likewise it is uncapable of the knowledge of them, who are the sons of God. And even as humane wisdom penetrateth not to understand the admirable ccunsell that is in the works of God, neither doth it also penetrate to understand the divine counsel that is in the works of them, who are the sons of God: Both those, and these being done by the spirit of God. Farther I understand that humane wisdom, when it sets itself to judge the works of them that are the sons of God, condemning, and taxing them through cause of that self same temerity, which appears when it sets itself to judge the works of God, condemning them, and calumniating them. I would say, that that rashness of men is not less, which follow the judgement of humane wisdom, when they set themselves to judge evil of Moses for the Hebrews whom he slew when they worshipped the Calf; and when they set themselves to judge evil of Abraham, because he commanded his wife Sarah, that she should lie, saying that she was his sister, and not his wife: And because S. Paul cursed Ananias standing at judgement in his presence. And because he excused his cursing, saying, he did not know him. And when in like manner they set themselves to judge certain things like unto these, which the sons of God do being governed by the spirit of God, which according to the judgement of humane wisdom are absurd, and reprovable, and according to the judgement of God are holy, and good: I say that this is no less rashness than that, with which they set themselves to judge evil of God, because he favours many lewd men with temporal good, depriving many good, and because he doth other things which humane wisdom calumniates, and condemns, and for which humane Laws do rigorously chastise those men that do them: In as much as humane wisdom hath no more jurisdiction in the judgement of the works of pious men, then in the judgement of the works of God, they being done by God himself, and the other by those who being the Sons of God are governed by the spirit of God, and therefore are free, and exempt from all humane law, as God himself is free and exempt. I would say, that men should not have had more reason to have chastised Abraham, if he had killed his soone Isaac, then to condemn God, because he slays many men by sudden death. But this government of the spirit of God is not known, nor understood, but of them who are partakers of the spirit of God itself, as it is known by experience, and as it is said by S. Paul the great Preacher of the Gospel of God, and of jesus Christ our Lord. CONSID. LXIII. That the holy Scripture is like a Candle in a dark place, and that the holy spirit is like the Sun. This showed by s●…aven conformities. SAint Peter in his second Epistle understands, that a man that attends unto piety having no other light to guide him in it, the that of the holy Scripture, is like unto a man that is et in a dark place having no other light in it, then that of a candle; and he understands that the man that attends unto piety having obtained the spirit of God which guides him, and sets him in the way, is like unto a man that stands in a place, wherein the sunbeams enter, which make it clear, and resplendent: Where I consider seven things. The first, that as the man set in a dark place, stands better with a candle then without it: so the man that attends unto piety, which to him is a dark place, in as much as humane reason, and wisdom do rather do him harm, then good in it, stands better with the holy Scripture, then without it. The second thing which I consider is, that as a man in a dark place sees not the things that are therein so clearly, and manifestly with a candle, as he might see them with the sun; so a man that attends unto piety, doth not understand, nor know the things of God, nor God himself so clearly, and manifestly with holy Scripture, as he might see, and know them with the spirit of God. The third thing which I consider is, That as a man set in a dark place with the light of the candle only, stands in danger to remain in the dark, any occasion happening to extinguish the candle so the man, who attending unto piety hath no other light than that of holy Scripture, stands in danger to remain without light, there coming any occasion that may deprive him of the holy Scripture, or of the true understanding thereof. The fourth thing which I consider is, that as it sometimes befalls a man set in a dark place, where the light of the candle is, that being desirous it should give more light he snuffs it himself, or seeks some other to snuff it; and in the snuffing it comes to pass, that it is extinguished, and a man remains without light: So unto a man, that attends only unto piety with that which he knows and understands by holy Scripture, it sometimes comes, that willing to understand more, or better in it, or by it, either he himself interprets it, or seeks some to interpret it to him, and in interpreting, it comes to pass, that of holy Scripture making it humane Scripture, a man remains in the dark, albeit he doth not so persuade himself. The fifth thing which I consider is, that as on the Sunbeams entrance into an obscure place, where a man serves himself of the light of a candle, it comes to pass, that a man sees more clearly than before, all the things that are in that place, the candle remaining as it were without light and without splendour, in such manner, that now a man being desirous to see the things that are in that place, that which he least looks upon is the candle: So the holy Spirit entering into the mind of a man, that attends unto piety, serving himself of the Scripture to that intent, it comes to pass, that a man understands, & knows the things of God, and God himself more clearly than he did before; the holy Scripture remaining in as much as to him ward as it were without light, and without splendour: in such manner, as now being desirous to understand the things of piety, and desirous to know God, that which he least looks upon is the holy Scripture, attending to consider with the holy Spirit, that abides in his mind, & not with that which is written in it. And therefore S. Peter well commends the study of holy Scripture; but whilst a man stands in the dark place of humane wisdom, and reason, and he wills that this study should continue so long, until the light of the holy spirit shine into the mind of a man: understanding that this light being come, a man hath no more need to seek that of holy Scripture, which departs of itself, as the light of the candle departs, when the Sunbeams enter; and even as Moses departed at the presence of Christ and the Law at the presence of the Gospel. The sixth thing which I consider is, that as a man which enjoys the light of the Sun, when he did certainly know that it would not fail him, albeit he would not cast away the candle for the benefit received, but would rather leave it to the intent it might serve another to that purpose which it had served him, and yet notwithstanding would not serve himself thereof in that which he did before serve himself: so the man that enjoys the light of the holy spirit, knowing certainly that it cannot fail him, albeit he do not cast away holy Scripture, but rather leaves it, that it may serve to another for that which it hath served for unto him; nevertheless he doth not serve himself of it, in that whereof he did formerly serve himself, as I have already at other times considered. The seventh thing that I consider is, that as it is not of the essence of the Sun, when it enters into a place where a candle stands, to show and discover all that which the candle contains in it; so likewise it is not of the essence of the holy Spirit, when it enters into the mind of him, who being applied unto piety serves himself of holy Scripture, to show, and discover all the secrets that stand shut up therein, albeit it do show, and discover that part of them, which God will shall be discovered unto a man to whom the holy Spirit is given. The gifts of the holy Spirit are different, and the holy Scripture being written by diverse persons, who had different gifts of the holy Spirit, and so writ diversely, by consequence, it is understood of those persons, who have the holy Spirit, of one in one part, and of another in another part, according as the gifts are different, which are communicated from God with the holy Spirit by jesus Christ our Lord. CONSID. LXIV. In what manner Jesus Christ our Lord will be followed and imitated. HAving at other times in these Considerations touched, as I then understood, that which jesus Christ our Lord saith, He that will come after me, let him deny himself, and take up his Cross and follow me, I come now with better consideration to say, that I understand that in these words Christ saith, Every man that will follow me being desirous to be a Christian, let him renounce that which humane wisdom teacheth him, saying that a man ought not to be wanting to himself, to his own, and to his honour, with intent not to be wanting unto God, nor to them that are Gods, nor to the honour of God. And let him take upon himself his Cross, which is his martyrdom, the shame, and the ignominy that he shall suffer in the eyes of the men of this world in being wanting unto himself, and to his, and to his honour. And so doing, he shall follow me, who have been wanting unto myself, making myself a servant of a Son, that I might not be wanting to God: and I have been wanting to mine own, not esteeming them for mine, but those only that God hath called, and made mine, making them holy, and just: And I have been wanting to mine honour, contenting myself to dye as a malefactor: and so doing he shall follow me, and shall be truly a Christian. In such manner, as properly the injury, and the shame that redounds to a Christian through the denial of himself in being wanting to himself, and to his, and to his honour, is the Christian Cross, & is the self same as to go after Christ. I would say, these words of Christ are of as much value, as if I should say; he that will be a Christian, let him esteem himself dead unto the world, in as much as not to seek the Glory, nor the reputation of the world, and let him procure that which Christ procured, & seek that which Christ sought; and in this manner he shall be a true Christian, as they are, who knowing themselves, and feeling themselves bought by Christ, do hold him, and knew him for their Lord; and for their superior, and do worship in spirit, and in truth the true God, who is the Father of jesus Christ our Lord. CONSID. LXV. How that is to be understood, which S. Paul saith, that Christ reigneth, and shall reign, until the resurrection of the just being made; he do consign his Kingdom to his eternal father. THe men that reign in the Kingdom of the world, live under four most cruel Tyrants; the Devil, the Flesh, Honour and Death. The Devil tyrannizeth them making them impious, and enemies of God, and oftimes bringeth them to that pass, that they kill themselves by divers ways. The flesh tyrannizeth them making them vicious, and licentious: Honour tyrannizeth them making them light, and vain, and presumptuous, in such sort, that they die whilst they live. Death Tyrannizeth them, not suffering them to enjoy their prosperityes, and happiness, cutting short their steps in them. This tyranny none understand, but they that feel it; and they only feel it, who being desirous to enter into the Kingdom of God, do procure to reduce themselves to Piety, do travel to Mortify the flesh, and will resolve themselves with the world, putting an end to glory, and to their own honour, and think to dispose themselves, and to content themselves to dye. For as soon as ever they would do this, they find difficulty in it, they feel, and experiment the tyranny, and they know themselves tyrannised. These selfsame persons if so be their desire to enter into the Kingdom of God be a calling of God himself, and not their proper fantasy, accepting for their own the justice of God, executed in Christ, do in this present life, go out of the tyranny of the three tyrants in going out of the Kingdom of the world, and entering into the Kingdom of God, wherein God reigns through Christ. I would say, that Christ reigns as the Son of God, he being in them that stand in his kingdom, and with them properly the same which the head is in the Members of the body. For as from the head there descends virtue and efficacy into the members of the body, which are Governed by it; even so from Christ there descends virtue, and efficacy to them, that are in the Kingdom of Christ, with which they combat against the tyrants, that hold other men tyrannised: and so they are governed by Christ in this present life, and by means of the same they shall obtain the resurrection, and life everlasting: and so they shall go out of the tyranny of the fourth tyrant, which is death, and shall enter into the Kingdom of God, where God shall reign by himself. In the mean space they being gone out of the Kingdom of the world, having felt the tyranny of the four Tyrants, do feel the sweetness, and pleasantness of the Kingdom of Christ, feeling in themselves the virtue, and efficacy of Christ, and the government of the holy Spirit, and feeling themselves Patrons and Lords of their sensual appetites, and of their affections of Honour, and of the ambition of the world, being resolved with themselves, and with the world, in as much as being incorporated in Christ they find their flesh dead, and they find dead in them the respect of the world, and certifying themselves of their resurrection, immortality, and eternal life. Which certification causeth in them this effect, that albeit they feel death according to the body, yet they feel it not as much as belongs to the soul through the certain hope of resurrection. In this I understand consists the Kingdom of Christ: And because the resurrection of the just being accomplished, we shall not need to combat with the Devil, there shall be no need to mortify the flesh, nor to contrast with the world, nor shall there be death to overcome. I understand, that S. Paul saith, that then Christ shall consign this Kingdom to the eternal Father; and that God shall be all in all, ruling, and governing every thing by himself; in such manner, as the Kingdom of Christ according to S. Paul shall endure until the universal resurrection, and the Kingdom of God in men shall then begin, and shall be continual; men perpertually acknowledging the benefit received by jesus Christ our Lord. Like as it betides unto a thirsty traveller, to whom there is given a vessel of cold water, who whilst he drinks feels the benefit of the vessel, which gives him the water; and having drunk, albeit setting the vessel aside he thanks him that gave him to drink, nevertheless he acknowledgeth that by means of the vessel he received that benefit. In such manner that as the thankful wayfairing man, who is refreshed with the vessel of cold water, whilst he drinks, feels the benefit of the vessel, and after he hath drunk, feeling and knowing the benefit of him, that gave him the vessel, he knows likewise the benefit of the vessel: Even so men, whilst they stand in this present life, they feel the kingdom of Christ, feeling the benefit of Christ; and in eternal life they shall feel, and know the benefit of God; who hath given Christ unto them, and they shall know the benefit of jesus Christ our Lord. CONSID. LXVI. In what manner the malignant spirit is more impetuous than the holy spirit. BEing desirous to understand, which spirit is more impetuous in a man, the Holy, or the Malignant, I resolve myself, that the malignant spirit is much more impetuous in the impious, than the good spirit in the Pious; being moved to this resolution for two Considerations, of which the one is founded in the proper Nature of the spirits: For the malignant is by nature impetuous; and the holy is by nature mild and quiet, in so much, that if at any time there seem to be violence, or alteration, that is none of its own, but of the liveliness of man's flesh, in which, and by which the Holy spirit works. And the other is founded in the proper nature of men: for they being more inclined unto the motions of the malignant spirit, then to that of the Holy Spirit, it comes to pass, that unto that of the malignant spirit they are incited with their proper affection, and inclination; and to those others of the Holy Spirit they are benumbed from the self same thing. In such manner as the malignant spirit being impetuous of its own proper nature, and the malignant spirit being incited in the impious with the proper nature of the impious; and the Holy Spirit being made more slow in the pious, through the proper nature of the pious, in as much as he is a man; it comes to pass, that the malignant spirit is more impetuous in the impious, than the Holy Spirit in the Pious. And in the impious I understand that ordinarily the Holy spirit is nothing at all impetuous; and in the Pious I understand the malignant spirit is more or less impetuous, according to the greater or lesser liveliness of affections, that is found in him: And in the same manner I understand, that the motion of the Holy Spirit is more or less effieacious, according as the mortification that is in him, is greater or less; in as much as through the liveliness of the affections, and appetites of the pious, the force and violence of the malignant spirit are increased, and by mortification are repressed, and retarded: and because it is likewise true, that through the liveliness of the affections, and appetites of the Pious, the forceablenesse of the Holy spirit are retarded, and repressed, and with mortification are increased, and helped. Understanding that all this is true, I understand likewise, that the Pious, who would, that the motions of the malignant spirit should not have force nor be efficacious in him, and that the motions of the Holy spirit should have force, and efficacy in him, aught to attend unto the mortification of his affections, and appetites, attending to Mortify in himself that which he hath of Adam, and to make alive that which he hath of jesus Christ our Lord. CONSID. LXVII. That in the regenerate only by the Holy Spirit there being experience of the things of God, there is also Certification of them. ALL that in this life is done, known, or understood, is either by natural instinct, or it is by experience, or by knowledge, or by divine inspiration, and revelation. In the beast there is natural instinct, and experience as every one may by himself consider. In men there is generally natural instinct, and experience, as in Beasts, although with greater excellency: And there is also knowledge, which as I understand consists in that, which one man learns from another, man having no greater assurance thereof, than the relation, that is made unto him. And it is as much in divine things as in h●…mane. In men regenerated by the Holy spirit there is natural instinct, and experience, and knowledge, and moreover divine inspiration, and revelation. I would say, that regenerated men wise, know and understand some things by natural instinct, others by experience, and others by Science, and others by Divine inspiration. The natural instinct standing more chaste, and more pure in them, then in other men. And having experience not only of natural, and humane things, as other men have, but also of spiritual, and divine things; & having not only science, learned from other men, but also inspired, and revealed from God. All men being without the Holy spirit, are without experience of spiritual things, and divine, having only that science of them, which is gotten by the Scripture: whence it comes to pass, that as in the humane, and natural things of which they have no experience, having only the science, they remain with opinion without any assurance: even so in divine matters being without experience they remain with opinion without any assurance. In as much as where there is no experience, there can be no assurance; And experience in the things of God is reserved to them, who have the spirit of God, who having experience of spiritual matters, know that they know, and understand natural, and humane things. I would say that the difference between that, which regenerated men have science of, know and understand in divine matters, and that which other men, how wise soever they be, have science of, know, & understand in the self same things, is as much as is between that, which those Physicians, which only know the Theory, have the science of, know, and understand in Physic, and that which those Physicians, who together with the Theory have the practice, have the science of, and know. Whence I gather, that unregenerated men having no experience in divine matters cannot have either confidenee, or diffidence that should be solid, and firm, but only through opinion, in such manner, as they have in humane affairs. And therefore that comes forth true which I have written in another Consideration, that God ofttimes gives unto pious persons some things which they have no confidence to obtain, denying them some other, which they have confidence to obtain; understanding that this comes to pass, when his confidence, and his diffidence consists in science, and opinion, and not in experience, & certification. Furthermore, I come to gather, that regenerated men having experience of spiritual things have assurance of them, and that having assurance they have also confidence, and diffidence solid, and firm. And therefore that comes forth true which I have written in another Consideration, that through that certainty, or incertainty, with which pious persons find themselves in prayer, they may understand when they are inspired to pray by the holy spirit, and when they are moved to pray from humane spirit, and consequently when they are to be confident, and when they are to be diffident. Ezechias King of judea, had experience in spiritual matters, and therefore being inspired to pray in his infirmity he prayed, and his life was prolonged to him, according to his confidence. And the self same King being diffident to be able to obtain by his prayers of God, that he should revoke the sentence given against Jerusalem, did not care to pray. If he had not had experience in divine things, governing himself only with science, he would with so much the more confidence have prayed, demanding the revocation of the sentence given against Jerusalem, in as much as he had praying obtained the revocation of the sentence given against his life: But having experience he forbore to be governed by science, and so he stood firm in the confidence, and firm in the diffidence. And if experience of divine things teacheth thus much to one of them, who had the spirit of Moses, how much better shall it teach it to them, who have the spirit of jesus Christ our Lord. CGNSID. LXVIII. That the desire of knowledge is Imperfection in a Man, contrary to the judgement of Humane Wisdom. HVmane wisdom judgeth that the desire to know is a great perfection in man; And the holy spirit judgeth that it is a great imperfection in a man. Humane wisdom confirms her opinion, saying, that it hath been seen by experience, that in the world those men have lived most virtuously, who having the greatest desire to know have most given themselves to endeavour to know, and have known most: And here is alleged a troup of Philosophers. And the holy spirit on the contrary affirms his sentence, saying, that through the desire of knowing sin came into the world, and through sin death, and with it all the miseries, and all the troubles whereunto we stand subject in this present life. That this is true, is proved by the persuasion of the Devil, who said unto E●…e, You shall be like Gods knowing good and evil. Passing on farther, the holy spirit faith, that the desire of knowledge destroyed the Hebrews, in as much as desiring to understand the prophecies that spoke of the Messias, and procuring to understand them by the way of wit, and humane discourse, they imagined to themselves, and figured a M●…ssias so contrary to him whom God sent them, as when they had him, they knew him not, and not knowing him they did not receive him, and from their not receiving him, redownded not only that they did not enjoy him, but it caused their ruin, and perdition. Passing on farther the holy Spirit saith, that the Gentiles desiring to know the original, and the beginning of natural things did procure to know them with their own wits, and discourses; whence comes to pass that which Saint Paul said, They became vain in their imaginations, and they worshipped the creatures, and ran headlong into other absurd, and brutish inconveniences. In the self same manner the holy spirit saith, that many men desiring to know the things which appertain to Christian Religion, and procuring it with natural light, have made such strange conceits of God, & of Christ, and of the Christian state, and of the Christian living, that a man may say with truth, that of Christ they have nothing but the name; participating on one side of the inconvenience of the Hebrews, in as much as they read holy Scripture, and desiring to understand it, & procuring this not with that spiritual light, with which it was written, but with natural light, they do not understand it: And participating on the other side of the inconvenience of the Gentiles, in as much as desiring to know that which the Gentiles knew, they read that which the Gentiles writ, and they think as the Gentiles thought, & frame Gentiles minds. The holy spirit having proved his sentence against that desire of knowing which men have, saith further, that that virtue which is got by desiring to know, and knowing that which may be known with natural light, is rather a vice then a virtue, in as much as it makes men presumptuous, insolent, and consequently impious, & incredulous. That this is true, appears by this, that the men that follow their proper natural light, by how much they are more virtuous, according to the world, by so much they have less confidence in God, and do so much less believe in Christ, and therefore are so much more impious, and more incredulous; in such manner, that it stands well to say that the desire to know is a great imperfection in a man. In this discourse I learn two things. The one, that humane wisdom hath no jurisdiction in judging of the perfection, and imperfection of a man. The other, that it appertains to every man, who being called of God to the grace of the Gospel makes answer thereunto, to mortify, and kill in himself the desire to know, of what sort soever it be, that he may not fall into the inconvenience of false Christians, and of the Gentiles, and of the Hebrews, nor into that wherein our first Fathers fell; and that they may come to the perfection whereunto S. Paul came, not desiring, nor procuring to know other then Christ, and him crucified. Which wisdom we ought to desire and procure but with prayer to God, we, who having accepted the grace of the Gospel, are true Christians incorporated in jesus Christ our Lord. CONSID. LXIX. That a man ought always to acknowledge himself incredulous, and defective in faith: and that there is so much faith in a man, as much as there is knowledge of God, and Christ. When I consider the great efficacy which jesus Christ our Lord attributes unto Faith, saying, that with it, how little soever it be, we may remove mountains from one place to another, returning upon myself and not finding myself with such an efficacious faith, I know how weak, and feeble my faith is, and then I turn my mind to God, saying with the Apostles, Lord increase my faith, and saying with the father of the Lunatic, Lord help mine unbelief. And understanding that my faith is to come through the gift of God, and holding for certain, that I shall have so much of faith, as I shall have of the knowledge of God, and of Christ, for as much as men, how ever good relation they have of other men do so much trust them, as they know them; I turn myself to pray God, that he would let me know him, and would let me see him, and that he would let me know, and see Christ as much as may be in this present life: to the intent, that I may have confidence, and so my faith may be strong, and efficacious. Wherein I consider the craft of the enemy of mankind, and most full of enmity against Christ, in as much as he understanding, that the intent, with which Christ did so much exaggerate the efficacy of Faith, makes that men, how much soever they believe, and how much confidence soever they have, should always judge themselves incredulous, and defective in the Faith, hath made that amongst men, who do approve the Gospel of Christ, it should be an honourable thing to believe, and a shameful thing not to believe, or to doubt, to the intent, that persuading themselves for their own honour sake, that they do believe, they should not come to know themselves incredulous, and defective in the faith; and so they never come to get that which Christ pretends they should get, that is the knowledge of God and of Christ, & by the knowledge Faith, and by Faith justification, & by justification glorification, and eternal life. And in very truth great is the blindness, & ignorance of men in every thing, that see only with the eyes of humane wisdom; & very excessive great in this, that not admitting in humane matters one testimony that testifies only of hearsay, except he speak of certain knowledge, or proper experience, it persuades itself by itself, and by others, that in divine matters it sufficeth to testify on hearsay, having neither certain knowledge, nor proper experience, nay rather neither pretending the one, nor procuring the other; and that which is worse, reprehending them, who pretend the certain knowledge, and procure the experience, not contenting themselves to testify on hearsay by relation of others. And in divine matters, I understand that they have certain knowledge, whoknow God, and Christ by revelation, and inspiration, of which things they only can give testimony, who have them, and their testimony is true. The other albeit they give testimony of themselves by hearsay, their testimony is not true, because they do not think as they speak. And in the self same things of God I understand, that they have experience, who find, and feel in themselves the effects, which the knowledge of Christ, which makes them just, works in them, and by consequence the effects of piety, and the effects of justification. All other men, when they give testimony of these things not having the experience of them, their testimony is not true, because they do not think what they speak. From all this I come to gather, that a man ought to judge himself incredulous, and defective in the Faith, as long as he hath not so much faith as sufficeth therewith to remove mountains from one place to another; & that judging himself such, he ought to demand of God, that he should give him faith, not contenting himself to testify in divine things by hearsay, and byrelation, but by certain knowledge, and proper experience. Furthermore I come to gather, that there being in effect as much faith in a man, as there is knowledge of God, and Christ, and that by faith a man gets justification; and by justification he gets glorification, and life eternal; And that God being able to give in an instant to a man so much knowledge of himself, and of Christ, letting himself to be known, and showing forth Christ unto him so much as sufficeth to believe, we ought not to distrust of the salvation of a man, whilst his soul in his body, always hoping that God will do with him that which he can do, and that which he useth, suffering himself to be known, and showing Christ unto him; to the intent, that knowing he may believe, and love, and believing, he may enjoy the Christian justification, and enjoying the Christian justification he may go to live, and reign with jesus Christ our Lord. CONSID. LXX. In what those three gifts of God, Faith, Hope, and Charity do consist: and in what their eminency amongst other gifts doth consist: and the eminency of Charity amongst the three gifts. COnsidering that the Apostle sets forth the most high and excellent amongst the gifts of God Faith, Hope, and Charity, I have oftimes set myself to examine in what this eminency doth consist, and not having been able to understand in what they consist, it seems to me, that I am not able to understand, in what their eminency amongst the rest doth consist. Now beginning to mine ownseeming a little to understand in what they consist, I begin likewise to feel in what their eminency doth confist. Faith, as I understand, consists in this, that a man should believe and hold for certain all that which is contained in holy Scripture, having confidence in the divine promises, that are contained in it, as if to him properly, and principally they had been made. Of the two parts of faith, which are, to believe, and to have confidence; I understand, that of one of them a man's mind is in some manner capable: I would say, that a man is able to bring himself to believe, or at least to persuade himself, that he doth believe: And of the other I understand he is incapable; I would say, he is not able of himself, to reduce himself to have confidence; nor to persuade himself, that he hath confidence: In such sort, as he who believes, and hath not confidence, shows that his belief is industry, and humane wit, and not divine inspiration; And he who believing hath confidence, shows that his belief is inspiration, and Revelation. Whereupon I understand, that to have confidence is a good countersigne in a man, to certify himself, that he believes by inspiration, and revelation. Hope, as I understand, consists in Patience, and in the sufferance, with which a man that believes and hath confidence, expects the accomplishment of the Promises of God, without putting himself into the Devil's service with impiety, nor into that of the world with vanity, nor into that of his own flesh with vice. Like as a captain, who having promise from the Emperor, that at his coming into Italy he will use his service, albeit the Emperor slow his journey, and he be solicited by many Princes, that would serve themselves of him, will accept no party, expecting the coming of the Emperor, fearing that if he come, and find him in others service, he will not accept him to his own service. This Hope presupposeth Faith; I would say, that to expect, it is necessary, that there should be Faith in him who hopes, with which he should give credit to that which is told him, and have confidence in that, which is promised him: For otherwise he should not be able to maintain himself in expecting. And that Hope doth properly consist in this, I understand by some speeches, which we read in the Gospel, such as is that of the Ten virgins, who did expect the Bridegroom; and that of men, that expect their Lord when he returns. Charity, I understand, consists in the love and in the affection, which a man that believes, hath confidence, and Hopes, carries to God, and to Christ, and likewise to the things of God, and of Christ, standing properly affectionated, and enamoured of believing, of having confidence, and of hoping: in such manner, that because he who hath these three gifts of God, stands united with God, believing, hoping, and loving, with great reason are these three gifts the most high, and most excellent amongst all the other. Having understood in what these three gifts of God consists, and in what their eminency doth consist, and desiring to understand for what cause the self same Apostle puts Charity for more eminent, than Faith, and Hope, I think, and hold for certain, that the eminency consists in this, that he who believes, & hath confidence, shall never stand solid in the Faith, if he find not a taste, and relish in the believing, and in the having confidence; nor shall he stand solid in Hope, if he do not find a taste and relish in the Hope: Charity therefore being that which gives the taste, and savour, with which Faith is sustained, and Hope; it well follows, that Charity is the most eminent between Faith and Hope; in as much as it maintains, and upholds the other, and it by itself alone maintains, and upholds itself; and in as much as Faith shall fail, when there shall be nothing to believe, nor to have confidence in; and Hope shall fail, when Christ being returned, and the resurrection of the just being made, there shall be nothing more to hope: but Charity shall never fail; for there shall be always what to Love, and there shall be always what to taste. For in eternal life we shall love God, and Christ, and we shall find relish, and savour in the contemplation of God, and of Christ; we, who in this present life have lived with Faith, Hope, and Charity, being incorporated in jesus Christ our Lord. CONSID. LXXI. Upon the most holy prayer of OUR FATHER. IN the most holy prayer of Our Father I consider all this: First that calling God Father, it becomes me to reduce myself to hope from God, all that which an obedient son may hope from a most good, and loving Father. And albeit I am a disobedient Son, it matters not: For God considers me not by that which I am of myself, but by that which I am by Christ, of whom I am a member, and who was a most obedient Son; through which Sonship I call God Father. If I should call him Father for the common generations sake, my being would be of importance; but calling him so through particular regeneration, my being imports not to make me obedient, or disobedient, but as I have said the being of Christ, who was most obedient. And farthermore I understand, that it is necessary, that I should reduce myself to be with God such a one, as a good, and obedient Son is with his Father. Secondly I consider, that saying Our, I presuppose, that I hold for brethren all those, who through regeneration, hold God for their Father, and that I ought to govern myself with them, as with brethren. Thirdly I consider, that because God is, where he is known, holy Scripture useth to say, that God is in Heaven; for there God is known. God is in all his creatures; but it is not said, that he is, but only in them, who know him, and where he lets himself to be known. Fourthly I consider, that the proper desire of a pious Christian is, that God's Name should be sanctified; I would say, that God should be esteemed, and judged of every one for Holy, and for just in all his works, as he is in truth. Humane wisdom not finding holiness, nor justice in many of those things which be fall men in this life, flying from the inconvenience of attributing injustice to God, falls into another inconvenience, depriving God of his particular Providence in all things. And the holy spirit knowing in all things holiness, and justice on God's part, doth not doubt to attribute them all to God; desiring that men captivating the judgement of their own humane wisdom, should sanctify the name of God, confessing, and holding, that God doth all things, and that in all things is holiness, and justice. There are some men, who sanctify God in the things which they judge good, drawing themselves back in those things which they judge to be evil. And there are other men, who sanctify God generally in all things, but with the mouth, and not with the heart. And the desire of the Pious Christian is, that God should be sanctified in all things, and that the sanctification should come from the Heart; for in this manner God will be sanctified. Fiftly I consider, that the proper, and continual sighing of a pious Christian consists in the desire, that the Kingdom of God should suddenly come, when the resurrection of the just being made, Christ shall consign the Kingdom to his eternal father. For that shall be properly the Kingdom of God, in as much as the just shall be governed immediately by God, seeing God himself face to face. God reigns in this present life in the just but by Christ, as he gives light but by the Sun: and God shall reign in life eternal by himself, as by himself he shall give light. Sixtly I consider, that the pious Christians flying from the will of God, which is with wrath, and that which is mediate by those things which we call second causes, do demand, that that will of God should be executed here on earth which is executed in heaven, understanding that which is with mercy, and with love, and that which is immediate by God himself. Seventhly I consider, that the Pious Christians feeling, that through the curse for the first man's sin it results that they eat their bread with sorrow, and care, they demand of God, that freeing them from the solicitude, and the grief, he should provide them of ordinary sustentation, in such manner, that they may be provided, and sustained according to their necessities without grief, or solicitousness, acknowledging their sustentation only from the liberality of God, and even in this, beginning to feel the remedy of the first man's sin, together there with feeling the benefit of Christ. Eightly I consider, that the pious Christians, not because they make any doubt of the general pardon, which they have had by the justice of God executed in Christ; for of this they are most assured; but because they rejoice to remember themselves, that they are debtors; which remembrance breeds in them humility in the sight of God; they ask always of God, that he would pardon them those things, for which he might in justice chastise them. And I understand, that they allege the pardon, which they have given to them, who were their debtors, rather to oblige themselves to pardon, then to oblige God, that he should for such cause pardon them. This I understand thus, by that which jesus Christ himself adds in the Gospel, saying, If you pardon, you shall be pardoned. Ninthly I consider, that the pious Christians knowing their own weakness fear the Temptation, in as much as it may sever them from Christian decorum; and knowing here with the necessity, which they have to be mortified with temptations, they demand of God, not that he should not tempt them, but that the temptations may be of that quality, that they should not make them to lose the Christian decorum Tenthly I consider, that pious Christians having understood, that many are the evils that combat the just, they are afraid to be oppressed by them, and knowing the frailty of their own forces to be able to make resistance, they have recourse to God, demanding of him, that he should free them from all. In these desires, and in these demands I understand that pious persons stand, and persevere, not only through the outward doctrine of jesus Christ our Lord, which they find written in his history; but also through the inward doctrine of the holy spirit, who puts these desires into their minds, and moves them to demand these things. And they, who with the outward Doctrine of Christ have not that inward of the holy spirit, in praying ●…s taught, and not inspired, do not pray as the true and lively members of jesus Christ our Lord. CONSID. LXXII. That man pretending that part of the image of God, which did not appertain unto him, lost that part, which did appertain to him. IN the creation of man, I read that he was created after the Image, and similitude of God. And a little after I read that pretending to get the image of God, he became disobedient to God▪ and was driven out of Earthly Paradise. Whereupon understanding that the Image, and similitude of God, with which man was created, was different from that, which man in his depravation pretended, I am come to consider, that the Image of God, with which a man was created, is that which appertained to him, as a man, that which might stand; and be received in him; and that the Image of God, which a man pretended unto, is that which did not appertain unto him, as a Man, that which is properly of God, not being communicable to the creatures. And albeit from the words, which contain the creation of man, there is only gathered, that the Image of God, with which he was created, did consist in the superiority, that he had overall other creatures; nevertheless by that, which it seems to me S. Paul felt, and that which I see fulfilled in Christ, and feel and see begun in them that are the members of Christ, I understand, that besides the superiority, which the Scripture notes, man was like unto God, in as much as belongs to his mind, in Piety, justice, and Holiness, and as much as belongs to his body in impassibility, and in immortality. In this I certify myself, remembering, that we recover by Christ that which we lost by Adam. We lost by Adam Piety, justice, and Holiness, and we lost the impassibility, and immortality of our bodies; and by Christ we shall in this life recover piety, justice, and holiness in our minds, and we shall recover in eternal life the impassibility, and immortality of our bodies. And because I see Christ being raifed impassable, and immortal, I have said, that I see in him that complete, and perfect Image of God. which man lost. And because I feel, that they, who are the members of Christ being regenerated by the holy spirit, have piety, justice, & holiness, I have said, that in them I see the Image of God begun to be repaired, which the first man lost. Of that Image of God, which man pretended unto, albeit from holy Scripture I cannot gather, that it consisted but only in the knowledge of good and evil; nevertheless by that, which I consider in every of those men, who have not obtained the christian regeneration; and properly by that, which even they, who have obtained it, do feel in themselves, and know of themselves, I understand, that besides the knowledge of good & evil, which holy Scripture notes, man pretended unto that Image of God, which consisteth in the proper being of God, who is of himself, and gives being, and life to every thing that is, and lives, and therefore loves himself, and for himself loves all things, and would be loved for himself, and above all things, and hath majesty, and glory, and omnipotency. This I think understanding thus, that since there yet lives in a man that cursed persuasion of the enemy of humane kind, there yet lives a rash pretence to obtain that image of God, which only appertains to God, not being communicable with the Creatures. Whence as I understand it proceeds, that a man will not depend on others, but on himself, to which things he attends as much as is possible for him; and that he loves himself, and loves all things for himself; and pretends in every of his own matters his own proper glory, and would put in execution every thing that comes into his appetite. And from this self same fountain, I understand, proceed in a man those other things, which are annexed unto these, such as are proper estimation, Ambition, Vainglory, Anger, Envy. And I understand, that in those men, who have obtained Christian regeneration by Christ, so much doth the pretence to God's image, which belongs not to them, go abating, as much as they go recovering that which belongs to them; in such manner, that as Piety, justice, and Holiness go increasing in them, so doth self love, ambition, and proper estimation, arrogancy, and their own rashness go decreasing; The incorporation wherewith they stand incorporated in Christ, working this singular effect in them, from which it comes that they are humble, and obedient sons, not presumptuous, nor disobedient, as was the first man▪ To understand this better, I set myself to consider between God and man, the devil, and Christ the selfsame as between a Father, and a presumptuous son, an evil slave, and an obedient son. And I understand, that God did with man giving him his Image, and similitude, that which a father doth with his son, giving unto him in his house an authority such as belongs to a son. And that man did with God, pretending unto the Image of God, that which a presumptuous son doth with his Father, that contents not himself with that degree which he hath in his father's house, as a son, but pretends, and wills the degree which his father hath: And that the Devil did that to man persuading him to become disobedient, which an evil slave doth toward his master, procuring to sever his sons from his obedience, to do him displeasure, and to ruin them. And I understand that Christ did with God, in contenting himself, that on him should be executed the justice of God, that which an obedient son doth with his father, contenting himself that his father should chastise him for that, for which he ought to chastise the other disobedient son, to reduce him to his obedience, & to restore unto him in his house that degree and that dignity which belongs to a son. From all that is said I take two resolutions: The first, that it belongs to the pious Christian to desist from the pretence of that Image, and similitude of God, which belongs not to him, renouncing every desire to know all self love, all ambition, all proper esteem, all arrogancy, and all presumption, and to attend to recover entirely that Image, and similitude of God, which appertains unto him, demanding of God greater piety, greater justice, and greater holiness, and demanding of him impassibility, and immortality. The second, that to the pious Christian it belongs to know his reparation from the obedience of Christ, and to know his depravation from the disobedience of Adam, and so to leave to imitate Adam, and to attend to imitate Christ: Who being in the form of God thought it no robbery to be equal with God, but made himself of no reputation, taking upon him the form of a servant; for which cause God hath exalted him, and given him absolute power, and superiority in Heaven and in Earth. So much did avail before God the obedience, and the humility of jesus Christ our Lord. CONSID. LXXIII. That the union between God and money is made by love: that love grows from knowledge: what a kind of thing knowledge, love, & union is. SO far forth as I understand, doth a man remain united with God, in as much as a man Lo●…es God; that if the Love be great, the Union is great. And if the Love be little, the Union is little. Some men there are, who love God by relation, but they remain not united with God, because they first loved themselves before God, loving God for themselves. There are other men, who love God because God himself willing to be loved of them, hath let himself be known, and seen by them; they stand united with God, because they first love God before themselves, loving themselves for God. In them as I understand so great is the union which they have with God, as is the love which they have to God. And so much is the Love which they have to God, as is the knowledge, which they have of God. If the knowledge be perfect and entire the love is perfect and entire, and the union is perfect and entire,; and on the contrary; in such manner, that there is as much perfection, or imperfection in the union, as there is perfection, or imperfection in the Love, and knowledge. The self same is between love and knowledge. Whereby I understand, that because the knowledge which men have of God in this life is imperfect through the power of our flesh, the love also which they have to God is imperfect; and the union is imperfect, which we have with God. And I understand also, that because our flesh in life everlasting shall not be base, but glorious, our knowledge shall be perfect, our love shall be perfect, and our union shall be perfect. In the mean while I understand, that a pious person, who by the liberality of God begins to know God, & to love God, and to stand united with God, aught to pretend to grow in the knowledge, in the love, and in the union, not judging himself deprived of the knowledge, nor of the love, nor of the union with God, whilst he finds in himself any part of true knowledge, any part of love, any part of union. The true and efficacious knowledge of God, as I have otherwhere said as I understand consists in certain sentiments, and in certain knowledges of the proper being of God, which pious persons do obtain, some more, some less, some with greater evidence, some with less, according to the will of God, which causeth the sentiments, and the knowledges, of which they can only give testimony, who have tasted them, nay they only understand this Language, it being to all others altogether unintelligible; It being most true, which Saint Paul saith, that a man without the spirit of God doth not understand the things, that are of the spirit of God. The true, and efficacious Love of God I understand consists in an affection from the very bowels which a man bears to God, and to all those things that are Gods, desiring that he should be known, loved, and prized in the world, in such manner as is just: To the intent, that he should be known, loved, and prized with this bowelly affection, I understand Christ pretended that his Christians should say that first part of Our Father, which all appertains to the glory of God. From this bowelly affection I understand it proceeds that a man loves God above all things, loving every thing for God, the creatures in general, in as much as they are the creatures of God, all all men, in as much as they be the creatures of God, and in as much as God will, that our neighbour should be loved, and our neighbour is every man, of what blood soever, state, or condition; and men regenerated by the holy spirit, as the creatures of God, as neighbours, and principally in as much as in them is seen, and known the image & likeness of God, in such sort, as we have otherwise declared. Amongst the creatures the man that loves God, loves them most who do most illustrate the glory of God. And amongst men whom he lou●… as neighbours, he loveth them most, whom he sees least depraved, and least impious. And I say less, understanding that in all men, who are not regenerated by the holy spirit, there is found depravation, and impiety. Amongst regenerated men he who loves God, for the love of God loves them most whom he sees, and knows to be most conformable to the image, and similitude of God, and in whom he sees this image more proper, and more natural. And a man who loves God, loves himself, as the creature of God, as a neighbour, and in as much as he sees the similitude and image of God reform in himself, not procuring, nor willing in any other manner to be loved for himself, but rather despising, and abhorring the love that men bear him, when they do not love him for the love of God. In this manner I understand, that a man who loves god. loves himself for the love of God, and loves all things for the love of God. And farther I understand, that a man, who loves himself above all things, love's god for respect of himself; and this man pretends his own utility in the love of god: he loves in respect of himself the creatures, loving them more, from whom he expects more profit: He loves all men in respect of himself, loving them most which are most profitable, and most necessary: And he loves in respect of himself the men, whom he thinks to have obtained the Christian regeneration, loving them most, by means of whom he pretends to be able to get piety, justice, and sanctity. And resolutely he pretends, & procures to be loved for himself, and to be loved about all things, which as I have at other times said, is natural to a man, in as much as he pretends to get the image, which belongs not to him. And here I understand that a man, who reduceth himself to a desire of not being beloved but for the love of god, finding molestation in the love, which is borne towards him for himself, may judge to have made great profit in the knowledge of god, in the love of god, and in the union of god. Of this sort, & quality, as I understand, is the love which men have, who are united with god, which as I understand is in part in a man in this present life, and shall be entire in life everlasting. And he who shall feel any thing of this part, hath great reason to live joyful, and content, holding that part as an earnest of his increase, and of his perfection in life everlasting. The true and efficacious Union between God and man, consists in this, that S. john saith, that he who loves God, dwells in God, and God dwells in him. God's inhabitancy in a man may well be felt, as it is in truth felt; but to them, who feel it not, it cannot be made to be understood. The self same may as it were be said of man's inhabitancy in God. And I say as it were, because it seems that it may be made to be understood, saying, that he who loving God stands united with God, abides in God, always remembering God, even like as he who loving a Creature, stand united with it, abides in it, always remembering himself of it. It is very true, that not thus neither is the dwelling of man in god understood. For this union I understand Christ our Lord prayed unto his eternal, and heavenly Father, demanding of him, that they who were to believe in him, should be one self thing with him, and with the Father himself, & should be oneself same thing between themselves. From this divine union it proceeds, that a man altogether, and in all things remits himself to the will of God, despoiling himself of his own proper will, and so brings himself to will that which God wills, and in that manner which God wills, to love that which God loves, and in that manner which God loves it, and consequently not to will that which God wills not, and not to love that which God loves not. And the man that is thus remitted, and thus reduced, may hold for certain, that he stands united with God, and that he dwells in God, and God in him. And he shall understand, that he so far stands united with God as far as he stands thus remitted, & thus reduced. If he stand much, the union is much, if little, the union is little. It proceeds also from this divine Union, that a man likes and dislikes all those things which those persons like and dislike, who stand in the self same Union, in such manner, that there is between them a very great conformity in wills; and so great is the conformity which is between them, as the Union is great which they have with God, and between themselves. This conformity is likewise a good countersigne, with which a man may certify himself, whether he stand united with God, and how much of this union he hath gotten. Having understood, how the Union between God, and man is made by Love; and that Love grows from that knowledge which a man hath of God. And having likewise understood in what the Union, and the Love, and the Knowledge do consist, I come to resolve myself in this, that to that person which attends unto piety, it belongs to attend to obtain the knowledge of God, and with the knowledge the love, and with the Love the Union. Pretending to obtain all this by the liberality of God, and exercising himself in knowing himself, I would say the frail, and miserable being of man; and to disenamour himself of himself, not willing to be loved for himself, and procuring to be loved for God; and in disuniting himself from himself, not willing to have things according to his own fantasy, and will, but according as God shall offer them to him, either by himself, or by means of men, or by means of the creatures. And in this manner shall he obtain the perfect knowledge of God, the perfect love of God, and the perfect Union with God. But not now in this present life: for the flesh except it be raised up, is not a fitting subject for this; but in life everlasting, where the flesh being raised up shall be an able subject to be as it shall be like unto the glorious flesh, with which Christ jesus our Lord arose. CONSID. LXXIV. That it be●…ides to pious persons in spiritual things, as it befalls in outward things to him, who having been blind begins to see. TO the person that begins to understand spiritual, and divine things, and that begins to know them, I understand that befalls which befalls those persons, who having by some accident lost the sight of their eyes, begin to recover it. I would say, that as those persons go knowing the being of things according as they go recovering the sight of their eyes, first confusedly, as it befell to the blind man in the Gospel, who beginning to open his eyes saw men, and it seemed to him, that they were trees; and afterwards less confusedly, until such time, as by little and little they come to see, and know things in their own proper being. In the selfsame manner these persons go on knowing spiritual, and divine things, accordingly as they go purifying their minds with Faith, and with Love, and with union with God. First they know them confusedly, and afterwards less confusedly, and so by little and little they go advancing in the knowledge of them, until such time as they arrive I would say unto such pass, as they come to know God, and the things that are gods, in that manner, which may be in this present life. And hence as I understand it proceeds, that that thing, which a person without the spirit holds for holy, and just, and good, in the things of God, another person, who hath the spirit, condemns & reputes defective and evil. And hence it likewise proceeds, that that which a person, who hath little of the spirit, holds for most certain, another, who hath more spirit than he, holds for an error. Going on thus from one step to another, the clearness of that judgement increasing, which spiritual persons have of divine matters. Whereby I understand, that the error of pious persons, when in those divine, and spiritual matters, which they know, they form their conceit●… according to that, which they come to know by the first knowledge, not expecting other knowledges more clear, and more evident, is no less, then that of the blind man, who begins to recover the sight of his eyes, when in the things, which he begins to see, he forms his conceits according to that, which they appeared unto him at the first, not expecting to see them better, and more clearly. Furthermore I understand, that it belongs to every Pious person to be very modest, and very moderate in approving, or condemning things, for as much as pleaseth, or displeaseth God, considering that the judgement, which God makes of things is very different from that which men make, how spiritual soever they be: In as much as oftimes a person that hath much spirit condemns that, which another who hath little spirit approves. And I understand, that only those things ought to be approved for holy, and to be condemned for evil, of which we have the certain testimony of jesus Christ our Lord. CGNSID. LXXV. How it is understood, that God communicates unto us his Divine treasures by Christ: how God reigns by Christ: and how Christ is the head of the Church. WIlling to understand in what manner we, who are the members of Christ, do obtain all the things of God by Christ, I consider, that as all men, who have the outward sight of the eyes clear, do know the outward being of things through the benefit of the Sun; in which God hath set his outward light: so all men, who have the sight of their inward eyes clear, do know all inward things by the benefit of Christ, in whom as Saint Paul saith, God hath set all the Treasures of his Divinity: I would say, that as God having set all the outward light in the Sun, the Sun itself sends forth his beams, which work his effect, and are efficacious in those things, which are abillitated, for as much as only those living creatures are deprived of the benefit of the Sun, to whom eyesight is wanting, and to them, who shut themselves up in caves, or dens, whereunto the Sunbeams cannot pierce: in the self same manner, God having put in Christ all the treasures of his Divinity, this Christ pours out his treasures upon them, who being men are clothed with the same livery, with which he was clothed, which treasures are efficacious in those Persons, which God hath drawn unto the knowledge of Christ, and so they are members of Christ, they only being deprived of this divine influence, who have not the knowledge of God, and consequently are not Pious, and who have not the knowledge of Christ, and consequently are not just; for in them only the divine Treasures, which Christ pours out upon men, are not efficacious; they standing as much deprived of the sense, and knowledge of them, as he who is borne blind stands deprived of the sense, and knowledge of the light, of the Sun. And I understand, that as it appertains to him, who finds himself in this privation to pray God, that he would open, and clear the sight of his eyes, in such sort, that he also may enjoy the light of the Sun, in as much as the Sun of its own self lets itself to be enjoyed: so in like manner to him who feels not in himself the gifts of God, which are communicated unto men by Christ, it appertains to pray God, that he would habilitate him, and that he would purify him, in such sort, as he may become a good subject to receive the divine trasures efficaciouslie, which Christ pours out upon all men, In as much as god hath for all put them in him, and he generally pours them out upon all men, as S. John very well understood, saying, That of that which abounds in Christ, we all; who are his members receive grace, and more grace: In as much as god by the means of Moses gave not unto us but the law only, but by means of jesus Christ he gives grace unto us, justifying us in the justice executed in Christ himself; and he gives unto us truth, giving unto us his spirit, which teacheth us every truth. And because all these divine gifts do come, and shall come unto men in this life from Christ, and he gives them unto them, and communicates them unto them, it is rightly said, that this is the kingdom of Christ, & that it shall so long last, until the resurrection of the just being made Christ consign the kingdom to his everlasting Father. god reigns at present, but by Christ, even as god sends his light but by the Sun: And in the life eternal god shall reign by himself, and communicate his light. I would say, that in the life eternal, all divine gifts shall come immediately from god unto men, & from god shall come light immediately unto men. In this manner understanding the benefit of Christ towards men, & the kingdom of Christ in this present life. I understand likewise after what sort Christ is the Head of the Church. I would say I understand, that as from my Head there descends virtue throughout all my members, they being all governed, and sustained by it: so from Christ descends virtue for all them that appertain to the Chursh, being all of them sustained; and governed with the divine gifts which are communicated to them from Christ. And I understand, that they appertain to the Church, who being called of god, and drawn to the knowledge of Christ, are able to receive with efficacy the divine Treasures, which the only begotten Son of god Christ jesus our Lord sheds upon all. CONSID. LXXVI. What thing scandal is, and in what manner Christian persons ought to govern themselves in the scandal. COnsidering how much esteem is made in holy Scripture of a Scandal, in as much as jesus Christ our Lord threatens the world because of the scandal, advising us that we should not give scandal to none of those who believe in him; And in as much as S. Paul saith, that for the avoiding of scadalising of one christian, he would forbear to eat flesh all the time of his life: I have desired to live in this life in such sort, that I be not cause of scandal to any: And I have desired the same for those persons, whom I love in Christ. And considering that on the other side a man cannot live in this life without scandalising some, for as much as even Christ himself scandalised; nay he is even called a Rock of offence, in as much as many have fallen stumbling at his humility, and abasement, and do fall without being able to rise: First I have considered, that scandal is the same as offence; and so we say, that he is scandalised, who for that which he hears, or sees done, severs himself, or is solicited, and tempted to sever himself from that which he ought not, or would not sever himself. Afterward I have understood by holy Scripture, that God scandaliseth, and is scandalised; that God's Saints scandalize, and are scandalised; That the Saints of the world scandalize, and are scandalised; And that the men of the world, who do not attend to any holiness, scandalize, but are not scandalised. God scandaliseth his Saints, when they being imperfect, and setting themselves with natural light to judge the works of God, are tempted to judge evil of God, o●… not to believe the providence of God. That this is true appears by the 73 Psalm, Truly God is loving unto Israel. God likewise scandaliseth the Saints of the world in all things that are not conformable to humane reason. For they having no other than natural light, and judging them there with, they do tax them, and condemn them for evil. And hence it proceeds, that with difficulty they bring themselves to be willing to attribute particular providence to God, and that they will not admit predestination, except after their own way. They who judge the works of God with spiritual light, God never scandaliseth them, nor them who captivate their understandings to God: Neither doth God scandalize the men of the world, for they keep noaccompt with God, believing that all things come by chance. God is scandalised, or tempted to do that which he●… would not, being as he is, merciful, and pitiful, when they, who he holds for his own, and favours as his own, distrust themselves of his promises, or of his omnipotency, and providence, in as much as with their diffidence they provoke him to chastise them as it were against his will. In this manner the Hebrews in the Desert scandalised him, as appears by the history, and by the Psalms, 78, and 75. God is also scandalised from the Saints of the world with the arrogancy, and presumption, with which they sell themselves for God's Saints, for which God is forced to chastise them with blindness, as he chastised the Hebrews, and chastiseth false Christians. And God is scandalised from the impious, when with their sins, and vices they show, and discover the impiety, and infidelity of their minds, in as much as he is as it were necessitated to destroy them, as appears by many places of holy Scripture, and particularly by that which S. Paul saith, Rom. 1. The Saints of God scandalize God in the manner that hath been spoken of; And they scandalize the one the other; when they that are perfect use more liberty than were ●…it in the presence of the imperfect, through which liberty they are tempted to make an evil judgement of the Christian faith, or to do as the perfect do, not holding for certain, and firm, that they do not ami●…e. From this sort of scandal S. Paul had intent always to keep himself as appears, Rom. 14. & 1. Cor. 8. The self same scandalize the saints of the world, when they do not comform themselves with them in the things which to their seeming are religion, and s●…nctity. So the Scribes, & Pharisees were scandalised at Christ, as appears; Math. ●…5. And the Hebrews were scandalised at S. Paul, as appears by this, that even unto this present day the Saints of the world are scandalised at the Epistles, which S. Paul writ, judging them hurtful to Christian living. And so a man may say, that the Saints of the world have stumbled, and do stumble at Christ, and at true Christians, and at their matters, and so much the more, as they be the more like unto Christ. Of this scandal Christians that are the Saints of God, are to take little care, as Christ himself took little care, saying, Let them alone, they are blind leaders of the blind. Mat. 15. The men of the world are not scandalised by the Saints of God, because they have no competency with them. The Saints of God are scandalised from God through their imperfection, and by means of the selfsame imperfection the imperfect are scandalised from the perfect in the manner that hath been said. The Saints of God are scandalised from the Saints of the world, in as much as being by them falsely doctrinated, and counselled, and being by them persecuted with detraction, with evil entreaties, and with death, they are solicited to depart from the gospel, and from Christ. This is that scandal, for which Christ threatens the world, and from which Christ exhort●… every one to keep himself, Matthew 18. The Saints of God are likewise scandalised from impious men, albeit they buy their own scandal▪ in as much as seeing in them the works of imp●…ety▪ and incredulity, they are tempted to the self same, or are molested by them. In this manner was Lo●… scandalised with the filthiness of the men of Sodom, as appears 2. Pet. 2, 7. And the Saints of the world scandalize God, and the Saints of God in the manner that hath been said. And they themselves are scandalised from God▪ and from the Saints of god in the manner that hath been said. The selfsame are scandalised one at another, in as much as it would be a wonder to find one that approves another's manner of living, a thing which is natural to the holiness of the world, which consisteth in superstitious observations: The self same are scandalised from the men of the world, in as much as they conform themselves with them in nothing. The men of the world scandalize god; and the Saints of the world in the manner which hath been spoken; but themselves are never scandalised in any kind: for they keep no account with god, nor with religion, nor with piety. There is indeed a kind of the men of the world, who through the conversation which they have with the Saints of the world pretending a certain manner of holiness are scandalised as the Saints of the world are scandalised, albeit they be not so pernicious as the Saints of the world. From all this discourse I come to gather this resolution, that to every Christian person it appertains to attend to form in himself a mind so like unto God, and unto Christ, that he should altogether be scandalised at those things, at which God is scandalised; that is, at the diffidence and doubtfulness of them, who are the Saints of God, but imperfect; at the arrogancy of the Saints of the world; and at the vices, and sins, with which the men of the world manifest the impiety, & incredulity of their minds; and that it appertains to them to attend to form their manner of living so like to the manner of the life of our Lord Christ; that they do not in any manner, scandalize God, distrusting, or doubting of his promises, or of his omnipotency, and providence; Nor scandalize the Saints of God in any thing, esteeming little to scandalize the Saints of the world, when the glory of God comes between the Christian truth, and edification, and the profit of the Saints of God, as Christ did, as appears in Mat. 15. and as S. Paul did, and as they have done, and do from time to time, who have followed, and imitated, and do follow, and imitate Christ. Let the Saints of the world stumble, and fall, and break their necks rather than the truth of the Gospel suffer any detriment in the Saints of God. Whereupon if any shall doubt, saying, How shall I govern myself, when I shall be forced to scandalize either the Saints of God, which are imperfect in being superstitious, or the Saints of God, which were never superstitious? I shall say unto him, that he ought to beware of doing, as S. Peter did in Antioch, who having more respect to them that were superstitious, scandalised, causing them to stumble, who had never been superstitious. I would say, that having respect to the superstition, and pertinacy of the converts from judaism, he did scandalize, and put in hazard the ●…yncerity of the faith of the converts from gentility, feigning the observation of the Law against the Christian Faith. And I will say unto him, that he do as S. Paul did in the selfsame ti●…e, who having more respect, that the Faith of those of the Gentility should not be scandalised, than the superstition of them of the judaism, did publicly reprove S. Peter. I would say, that if a Christian person, that understands the Evangelicall gospel, and knows the Christian verity, shall find himself amongst persons that go understanding, and knowing the one, and the other thing, accommodating himself to their incapacity, and frailty, he shall do as they do, dexterously pretending to draw them to the knowledge of both the things. And I farther say, that in case he find himself, where there is both of the one, and the other sort of persons, if he shall think, that dissembling with them that do as yet keep any part of superstition, he shall scandalise, and make them fall, who are free from superstition, in as much as seeing him in the superstition they may come to hold the superstition for necessary, he ought not to dissemble in any manner, albeit he should think to put his life in danger; haying always regard, that the Christian faith, and the Evangelicall truth stand firm, and constant. Here I will add this, that when a Christian person scandalizeth a Christian, who knows the Evangelicall truth, because he would not scandalise another Christian, who as yet doth not well understand it, if his error proceed from covetousness, or from ambition, because the one is richer, or more powerful than the other, his error is intolerable. And if his error proceed from indiscretion, or from weakness, and infirmity, it is tolerable. In all the things that have been said, I learn these thirteen things. First what a Scandal is. The Second, that to the intent I be not scandalised at the works of God, it is needful to renounce my wisdom, and my human reason, and to pray to God, that he give me spiritual light, with which I may understand his works. The third, that I do then scandalise God, when I distrust myself of the promised works, and of his omnipotency, and providence. The Fourth, that I ought to keep myself as much as is possible, not to use my Christian Liberty in presence of weak Christians, and that are infirm in the faith. The fifth, that I ought lightly ro esteem the scandal, that the Saints of the world take at the truth of the Gospel. The sixth, that the scandal that is pernicious to him who scandalizeth, is that, which the Saints of the world do, pretending to do service unto God. And here I learn, that I ought to keep myself as from the fire to persecute any man of what manner soever, pretending to ●…oe God service therein. The Seventh, that I ought to hold it for a good countersigne of Piety, when the works of the impiety, and of the infidelity of the men of the world do Scandalise me. The Eight, that it is a good countersigne to know the Saints of the world, by the felicity wherewith they are scandalised from every manner of person, and their publishing, and showing of their Scandal. The Ninth, that it is a sign of impiety for a man not to be offended, nor scandalised in any thing. The Tenth, that it becomes me to be like god, and Christ in the inward, to the end I be not Scandalised but of that, wherewith god and Christ are scandalised. The Eleventh that it becomes me to live like Christ, that I may not scandalise but as Christ. The Twelfth, that for no cause I ought to scandalise any in prejudice of the Christian faith, although I do know, that I scandalise the weakness, and infirmity of imperfect christians. The Thirteenth thing that I here learn, that when I shall have scandalised in prejudice of the Christian Faith through indiscretion, or through weakness, my error will be tolerable; and when I shall scandalise in prejudice of the same christian faith through covetousness, or ambition, my error will be intolerable. And from this error I am certain my god shall preserve me, and he shall also preserve all those persons, whom he hath called to the acceptation of the grace of the gospel to be heirs with jesus Christ our Lord. CONSID. LXXVII. Two contrarieties between them that live according to the flesh, and them, that live according to the Spirit. COnsidering, that men, who live according to the flesh, while they think not of it, do believe little, have less confidence, and love yet much less, as they themselves well know, and feel, and accordingly as they show it in their words, albeit they would not show it: And considering, that the self same persons, when they take themselves into consideration, do persuade themselves, that they believe much, and have much confidence, and do yet love much more: And considering on the other side, that those persons, who Live according to the spirit, although they seem regardless, believe, have confidence, and love more or less, according to that part of the spirit, which they have according as they themselves know it, and feel it in themselves, and as they show in their words, speaking with more piety, with more faith, with more confidence, and with more affection of the things of God, when they speak coldly, and when the force of the spirit moves them to speak of the things of piety, and of faith, and of confidence, and of love, than all the men of the world together, when they set themselves with diligence, and attention to speak thereof. And considering also, that it comes ofttimes to pass, that those selfsame persons, grounding upon themselves cannot bring themselves to believe, nor less to have confidence, and much less to love. I have set myself to be willing to understand, whence these so contrary effects proceed. And I find, that one part proceeds from that which Christ saith, that out of the abundance of the heart the mouth speaketh. Whence it comes to pass, that he who lives according to the flesh, having not in his heart neither faith, nor confidence, nor love, cannot give of that which he hath not, and consequently cannot, except he set himself purposely thereto, make show offaith, confidence, or love. And because he who lives according to the spirit, hath in his heart piety, faith, confidence, and love, and having to give of that which he hath, it is necessary how careless soever he seem to be▪ that he should yield forth piety, faith, confidence, and love. And therefore the holy Scripture calls the just man's mouth a vein, or mine of life. And I find likewise, that the other part of these contrarieties proceeds from this, that the man who lives after the flesh, because he keeps no account with his heart, then persuades himself, that he believes, that he hath confidence, and that he loves, when he hath the faith, the confidence, and the love in his understanding. He knows, that it is necessary for a Christian; that he should believe, have confidence, and love; and then he persuades himself, that he believes, hath confidence, and loves. And the persons, who live according to the spirit, because they keep account with their hearts, not contenting themselves to hold the faith, the confidence, and the love in their understandings, cannot persuade themselves, that they believe, have confidence, or love, but when they feel in their hearts the effects of confidence, and love. And because this sentiment is through the favour of God, who gives it not when men would, but when it pleaseth his Divine Majesty, hence it comes, that those persons, who live after the spirit, do then find most difficulty in believing, loving, and having confidence, when they do most instantly procure it. Whence it is well gathered, that the sign of what a man hath within him, is to be taken from that which he shows outwardly, when he stands regardless. And farther, that through the facility, or difficulty, with which a man persuades himself to believe, have confidence, and love, it may be known, whether his faith, confidence, and love, stand in the Understanding, or in the Heart. And so this conclusion is made, that they, who while they think not of it, speak most christianly, and when they would bring themselves with humane industry to have confidence, to believe, and love, find most difficulty in this, are true Christians incorporated in jesus Christ our Lord. CONSID. LXXVIII. Two griefs, one according to the world, and the other according to God: And two weaknesses, one according to the flesh, and the other according to the Spirit. AS Saint Paul puts two griefs, one according to the world, and saith, that this causeth death; and the other according to God, and saith, that this causeth life: Even so I put two weaknesses, one according to the Flesh; and I understand, that this causeth fear; and another according to the spirit, and I understand this causeth love. And I put them, because I feel them in the Griefs, which S. Paul puts: understanding, that then a man feels grief according to the world, when he falls into some such inconvenience, as causeth shame, or loss, or any other discommodity in the eyes of the world, in the reputation, and dignity of the world. And I understand, that this grief causeth death, in as much as a man that grieves in this manner, except he speedily remedy his grief, becomes blasphemous against God, in as much as attributing unto him the cause of his grief, he laments of him, and by being blasphemous against God, he comes to get himself eternal death. In the self same manner I understand, that then a man feels grief according to God, when he falls into any inconvenience, by reason whereof he fears to be deprived of the grace of God, and of the holy spirit of Christ, and of God himself. And I understand, that this grief causeth life, in as much as he, who is grieved in this manner, doth more, and better know himself, and ●…o doth more cordially recommend, and remit himself to God, and from this recommending himself to God he comes to obtain resurrection, and life everlasting. For the two weaknesses which I put, I understand, that a man is then weak according to the flesh, when his weakness grows from self love: And I call weakness to resente himself for those things, which come to pass against his will. This weakness I understand causeth fear: for where self-love is, there is always fear. And I understand, that this weakness is tolerable in Christian persons, being no sign of impiety, but of imperfection. ●…n the self same manner I understand, that a man is then weak according to the spirit, when his weakness grows from the love of God, resenting himself, when he sees himself deprived of God, or of any of the things that are of God, which are means to him to grow in the love of God, and in the confidence in God. This weakness I understand causeth love, because it proceeds from love, and so is converted into love, and is therefore laudable, and a sign of christian perfection. Weakness according to the Flesh, but not blame-worthy, I understand was that, which S. Paul felt for the reprobation of the Hebrews. And weakness according to the spirit I understand was that, which S. Paul ●…elt through the sting of the flesh; and that which he felt for the sickness unto death of his friend. And that also was weakness according to the spirit, which they of Miletum felt for the departure of S. Paul. Whence I gather, that Christian persons ought not to grieve themselves much in their weaknesses, that are according to the flesh, since in them they be tolerable; for they are not mortal: And that the selfsame Christian persons, aught to rejoice much in their weaknesses, which are according to the spirit, in as much as they are signs of perfection, and the way of vivification, of resurrection, and of eternal life. The sons of this world feel the grief that is according to the world, but they do not feel the grief which is according to God. And those of God feel the one, and the other grief; the one, in as much as Adam lives in them; and the other, in as much as Christ lives in them. The sons of this world have indeed the weakness, that is according to the flesh, but all of them do not know it for weakness, neither feel it as such. The weakness which is according to the spirit, they neither have, nor know, nor feel. And the sons of God have, know, and feel both the weaknesses, knowing in the weakness that is according to the flesh, the relics of the old Adam; and knowing in the weakness that is according to the spirit, the renovation of the new Adam our Lord jesus Christ. CONSID. LXXIX. How perilous the errors be, which men do pretending piety. I Hold for certain, that amongst those errors, which we, who are the sons of God, committing may offend God, the greatest are those, which are committed pretending piety. That this is true, I see as well by the rigorousness, with which God hath chastised these errors, according as it is read in holy Scripture, as also because it appears in the self same Scripture, that God hath with his hand restrained them who have been his, not consenting that they should fall into these kind of errors; not having done the same in other errors, wherein they have had intention to satisfy their appetitites, and affections. Of the rigorousness, with which God hath chastised them who have erred pretending piety, he might principally give testimony, who willing to hold up the Ark of the Testimony, which to his seeming was about to fall, died instantly: And Saul who was deprived of the kingdom of Israel, and perpetually deprived of the grace of God, for the sacrifice that he made to God for the victory that he had against certain nations, of which God had given him command, that he should not leave any live thing which should not pass the edge of the sword. Whereupon if any shall demand, saying, Why then hath not God used the selfsame rigorousness with others, who have erred more perniciously pretending piety, as a man might say with S. Paul, who before he was a Christian, pretending piety persecuted and slew the Christians? I will make answer, First that as hitherto God hath not given me the account thereof. And then I will say, that God doth not use this rigorousness except with them, who are of the number of his. And S. Paul when he was in that error, was not in the number of those who were Gods, the Hebrew people having then left to be the people of God; and therefore his error was not chastised as that of Vzzahs', nor as that of Saul's. That God hath restrained with his hand his elect, not suffering them to err in piety, albeit he have suffered them to err in other things, it serves me for a most effectual example that which is written of David, who pretending piety, desired to build the Temple of Jerusalem and God did not consent thereunto, because it was not his will, that he should build it unto him; and therefore he should have erred, if he had builded it. And the selfsame pretending to satisfy his appetites with Barsabe●… caused her husband to be s●…aine, and did with the wife what pleased him; to which matter God set no impediment at all. In like manner S. Peter not pretending piety denied Christ, and God consented it to him; and pretending piety he would not converse with the Gentiles, and God did not consent to it▪ As likewise he did not consent to it, that S. Paul should go, where he pretending piety would have gone, until that pretence of his became not his, but of the holy spirit which abode in him. And I hold it certain; that the most continual, and ordinary temptation, with which pious persons are tempted, is this of pretending piety, in which the Angel of Satan transfigures himself into an Angel of light, making that to seem piety, which is no piety. But pious persons may comfort themselves with two things: The one is, that against the temptations of the Angels of Satan they have the illustrations of the holy spirit, who discovers the deceit of the malignant spirit. And the other is, that God useth to restrain with his hand pious persons, that they should not fall into this kind of error, it being so much contrary unto true piety. And together herewith pious persons ought always to stand watchful in such manner as the Angel of Satan coming transfigured into an Angel of light, they may know him, & guard themselves from him. Three things here offer themselves to me. The first, seeing the error is so great, which is committed pretending piety, every man ought to go with more regard to do those things, with which he pretends piety, then to do things, with which he pretends his proper satisfaction. The second, that those persons which are elected of God, do not err pretending piety through the illustration which they have of the holy spirit, and because God restrains them with his hand. It is a great sign of piety, and of the election of God, not to err pretending piety. And the third, that then a man errs pretending piety, when he doth a thing, wherewith by himself alone he thinks to satisfy God, & to oblige God. As if I should chastise my body, not with that intent, with which Saint Paul saith he chastised his, that is, to hold it in servitude, and subjection to his spirit; but with intent to merit by that chastisement, which I do on myself. Amplifying this comparison throughout all the outward things which men do, it is understood, when they err pretending piety. And I return to say, that he who shall feel himself directed by that way, through which he doth not err pretending piety, he may certify himself, that he is the son of God, and consequently Brother of the only begotten son of God jesus Christ our Lord. CONSID. LXXX. What Gods intent is, demanding of men that which of themselves alone they cannot give him: And why he gives them not at once all that which he will give them. Understanding that it is true in effect, that men who see with the eyes of humane wisdom, hold it for injustice, and cruelty in God, that he demands of men things which they of themselves alone cannot give him, such as are, The love with all the heart even in the time of the law, and the Faith of the heart in the time of the Gospel, which are two things which a man is of himself as able to give unto God, as he is able to touch heaven with his hand. And understanding likewise as it is in effect true, that the men who see with the eyes of the holy spirit do in the self same demand, and through the selfsame demand know mercy, and piety in God. And they should have known altogether the contrary in him, if so be he should demand things, that men could give unto him with ease. And setting myself to consider whence these two so contrary judgements proceed, which humane wisdom, and Gods holy spirit make conce●…ing this demand of God, I have understood, that the judgement which humane wisdom makes, proceeds from the not knowing the being of God, and the not knowing the being of man; and that the judgement which the holy spirit makes, proceeds from the knowledge of Gods being; and the being of man. And it is certain, that because humane wisdom knows not the being of God, it proceeds, that seeing he demands of men that which they cannot give; it judgeth that he doth this to condemn them, as it would of one of the Princes of this world, who sold require of his subject●…▪ that they should not sleep for a whole year, setting a penalty, if so be they did sleep. And because humane wisdom knows not the being of a man, it proceeds, that it would hold it for a better, and more profitable thing for a man, that God should rather require of him that which he can give, rather than that which he cannot give; even as it judgeth, and holds for better, that a Prince of the world should demand of his vassals rather that which they can give him with ease, then that which they cannot give him, though with difficulty. And it is also true, that from the knowledge, which the spirit of God hath of Gods being, it proceeds, that not judging of him that which of the Princes of the world, it knows, that he demanding of men that which they cannot give him, he doth it not to condemn them, but to save them: and that from the knowledge, which the holy Spirit hath of the being of man, it proceeds, that knowing that he in himself is so arrogant, that if God should demand of him for his salvation things that he could with facility give of himself, he would enter into such pride, when he had given them, that by the selfsame way, whereby he thought to obtain salvation, he would get condemnation▪ he comes to know, that the intent with which God demands of men that which of themselves they cannot give him, is not to condemn them▪ as humane wisdom judgeth; neither is it to difficult their salvation, as the selfsame humane wisdom judgeth, which hereupon holds God for unjust, and for cruel, but it is to save them, and to facilitate their salvation: God doing this, to the intent, that men proving to love God with all their heart, he knowing their impossibility in the one, and in the other matter, should have recourse to God demanding of him both the one thing, and the other, to the intent God may give them both the one thing and the other, and they giving to God the one thing, and the other, may obtain that felicity which they desire, not for that which they are of themselves, but for that which they are through God. In such manner, that with much reason, not humane but divine, men that see with the holy spirit, know mercy, and piety in God, considering that he demands from men that which they cannot give him of themselves, and they would know cruelty in God, when he should demand of them that which they could give him of themselves, even as a man that hath discretion, when he saw that a Father should put the government of his estate upon an ignorant, and unwise son of his, holding the Father for wi●…e, he would judge, that he had not intent to make his son the Lord, but to cause him to lose the estate. So much difference is the judgement, which the spirit of God makes in the judgement of God, from that which humane wisdom knows in the selfsame things. And here I understand, that for the selfsame causes, for which God demands of men that which they cannot of themselves give him, it comes to pass, that to them to whom he begins love, and faith, and augmentation in the one, and in the other thing, through some acknowledgements, and feelings, and through some tastes of spiritual, and divine things, he doth not give so much evidency, and so much clearness in them, as they themselves would, and as much as might serve to make that they should comprehend him with their understandings. I would say, that as he demands of them that which they cannot give him, to the intent they should not enter into pride, as they would enter, if he should demand of them that which they could give him, and so their salvation would be hindered: so he doth not let them entirely comprehend spiritual things, which he sometimes makes them feel, to the end they should not pride themselves, and so hinder their salvation. God knows our evil Lump, and desiring our salvation he deals with us, as he sees it convenient we should be dealt with; herein doing that with us, which we do with a child, when we would have him to love us, and depend on us. I would say, that as we give not the child at one time all that which he would from us, and which we mean to give him▪ nay rather some things we give him altogether, others in part, and others we only show unto him so much as to breed in him a desire to them, and to enamour him of them, to the end he may go enamouring himself of us, may follow, and depend on us, knowing that if we gave him at once all that which we have to give him, he would grow proud, and would not love us, nor depend on us: so God giveth not unto us at once all that which we would from him, nor all that which he will give us, but some things he gives us altogether, and others in part, and others he lets us see so much as sufficeth to breed a longing in us for them, & to enamour us of them, to the intent we may follow him, love him, and depend on him. This he doth, because he knows us to be such, that if he should give us at once all that which he hath to give us, we should become proud, and so he should not have from us what he would, that is, that we should love him with all our heart, and that for the obtaining of eternal life, firmly believing we may make ours the justice of his only begotten son jesus Christ our Lord. CONSID. LXXXI. Two weaknesses in Christ, and in his members; and two powers in him and them. IN Christ I consider two weaknesses: the one is that which he felt in the inward; and the other is that which he showed in the outward. That which he felt in the inward I con●…ider in the tears which he shed over jerusalem; and in those which he shed in the death of Lazarus; and in the Agony with which he prayed in the garden, sweating-drops of blood. And that which he showed in the outward, I consider it seeing he was held for base, for vulgar, for vile, yea and also for an ill, a pernicious, and for a Scandalous man, & seeing that he was mocked; outraged, and persecuted until he was crucified for a malefactor, and as a malefactor. And I understand, that without any comparilon the weakness that Christ showed in the outward, was greater than that which he felt in the inward. I would say, that the inward which he felt, was not in that degree of weakness, which the outward was, that he showed. In the self same Christ I consider two Powers, two virtues, and Efficacies. The one is that which he felt in the Inward, the other is that which he showed in the outward. The power which Christ showed in the inward I consider in this manner, that he said to S. Peter when he reprehended him, for cutting of Malchus his ear, saying unto him, thinkest thou not that I can pray my Father, and he shall send me more than twelve Legions of Angels? etc. And I consider it in many speeches which I read in S. john, when Christ spoke of his Union, which he had with God. And the power, which Christ had in the outward, I consider in the miracles which he did, and in the authority, with which he did them, and in the Power, and Majesty with which he spoke, and taught. And I understand that without all comparison the power, the virtue, and the efficacy, that Christ felt in the inward, was greater than that, which he showed in the outward. I would say, that the outward which he showed, was not in that degree of power, as the inward was, which he felt. In every one of them, who are Christ's members, I consider the same as it were, that I consider in Christ. I will put the example in S. Paul, in whom after the selfsame manner I consider two weaknesses, one which he felt in the inward, and the other which he showed in the outward, That which he felt in the inward is well known by that which he saith of sin, that dwelled in him. Rom. 7. and for the selfsame I understand that he saith 2. Corinth. 2. I will gladly glory in my infirmities. For the selfsame I understand that he saith, when I am weak, then am I strong. For the selfsame I understand, that it was said unto him on God's behalf, My grace is sufficient for thee, for my grace is perfected in weakness. And that which he showed in the outward, was well shown by the evil opinion that almost every one had of him: every one persecuted him, every one reviled him, evil entreated him, martyrized him, as is read in the Acts of the Apostles, & as he himself writes 1. Cor. 4. and 2. Cor. 11. And I understand, that the weakness which S. Paul showed in the outward, was much greater, then that which he felt in the inward. I would say, that which S. Paul felt in the inward, was not in that degree of weakness, as that was which he showed in the outward. In the self same S. Paul I consider two Powers, two virtues, and efficacies; the one which he felt in the inward, and the other which he showed in the outward. That which he felt in the inward, he published saying, I can do all things in him who enableth me. And he showed it very openly Rom. 8. saying, that there was no creature able to separate him from the love of God.▪ And that which he showed in the outward, is seen by the miracles which he did, and by the many people that he converted. And I understand, that the power which S. Paul felt in the inward, was much greater than that which he showed in the outward. I would say, that which S. Paul showed in the outward, was not in that degree of power, as that which he felt in the inward. The self same which I consider in S. Paul I consider in every one of them, which are the members of Christ, more or less, according as is that part of faith, and of the spirit, which every one of them possesseth; understanding that from S. Paul's being a member of Christ it proceeded that he was in all that hath been spoken like unto Christ. Farther I understand, that the consideration of the two weaknesses considered in Christ, works the same effect in him that considers them, I that the weakness, which he feels in the inward, goes abating in him in as much as his affections, and appetites go on dying; and the weakness which he: shows in the outward, goes increasing, in as much as he is estee●…ed more vulgar, more vile, and more of little regard: and is more mocked, more outraged, more persecuted, and worse entreated. And I understand also, that the consideration of these two powers, virtues, and efficacies considered in Christ, works that effect in him that considers them, that in him grows increasing the power, the virtue, and the efficacy, that he feels in the inward, in as much as he hath more peace in conscience, hath more spirit; and more other knowledges, & divine conceptions of God, and of the things of God. And there goes abating in him the power, the virtue, & the efficacy, which he shows in the outward, in as much as he only shows himself, when he is inspired, and moved of God to show himself; in such manner, as that so much i●… one the more like to Christ, in as much as he is more weak in that which is seen, and in as much as he is more powerful in that which is not seen: I will add this, that the saints of the world know the power in God by the power that Christ showed in the outward, knowing weakness in God through the weakness that Christ showed in the outward. They know power in God through the transfiguration of Christ. And they know weakness in God by the death of Christ. And I understand, that the Saints os God know without all comparison greater Power in God through the weakness which Christ showed in the outward, then through the power which Christ showed in the outward: and it is so indeed, that they knew greater Power in God by the grace of Christ, then by the transfiguration of Christ, knowing that it is so indeed. And so it is perceaved, that from Christ's showing himself weak, his death on the Cross did result; and from his death on the cross is resulted all the good of the world, all the felicity, and the prosperity, which they who are Christ's members do enjoy, and shall enjoy together with Christ, there being in them that which was, and that which is in Him, to whom be glory for ever. CGNSID. LXXXII. In what properly consisteth that Agony, which Jesus Christ our Lord felt in his Passion and in his Death. HAving oftimes heard speak of the Agony, of the fear, and loathing, and sorrofulnesse, which Jesus Christ our Lord felt in his passion, and death, by persons who pretended to show the cause, why Christ felt so much his sufferings, and his death, many other men having suffered, and died, some as men, and some as Christians, some of them without having showed so much sense, others having showed none at all, and others having made show to rejoice, and delight themselves in their suffering, and to rejoice in their Death. And never having remained satisfied in my mind, neither with that which I heard say, nor with that which I read in their books, which handled this matter. Last of all joining that which I heard a Preacher say, with that which is read in Isaia, and in S. Peter, I have made this resolution, That God having put all our sins on Christ to chastise them all in him, and he having taken them all upon himself, and known them all in general, and in particular, he felt for every one of them that confusion, that shame, and that grief, which he should have felt, if he himself had committed them. Whereupon seeing himself in the presence of God contaminated, and defiled with so many, and so abominable sins, it came to pass, that he felt all that Agony, all that fear, all that sorrowfulness within himself, and all that shame and confusion, which appertained to every one of us to have felt for every one of our sins; had we been punished for them. Whence proceeded, that he sweat drops of blood in the garden, for the anguish which he felt, not because he saw himself near unto death, but to see himself in the presence of God full of so many sins, for which reason he prayed putting his face to the earth, as if he had been ashamed to have looked up to heaven, knowing that there lay upon him so many offences committed against God. And this truly is the cause, why Christ showed more sense of grief in his Passion, and in his death, than any of the Martyrs, that have suffered for the Gospel, and then any other man of the world, that hath died for the world. And of this shame, and confusion, which Christ felt seeing himself defiled with our sins, he may have felt some little parcel, that hath seen himself in the presence of some great Prince, praying him for the pardon of one that hath been a Traitor, he feeling the shame, that belonged to the other to have felt. Now that it is true, that God hath laid on Christ all our sins, and that Christ hath taken them all upon him, is plain by Jsaia, where he says, He took our infirmities, and our griefs he suffered: And a little after, he was scourged for our Rebellions, and beaten for our iniquities. And a little after, he took on him the sins of many. And more than this he saith, we were healed by his blueness of stripes. And this selfsame is proved by Saint Peter, who ceiling the selfsame, which Isai felt, saith as it were the selfsame, which Jsaiah doth, And wretched man that I am! for now am I well aware of the evil that I have done offending God, not living according to the will of God, in as much as with every one of my offences, and with every one of my sins I have augmented the Agony, the fears, and the sorrowfulness, which my Christ suffered in his death and passion. Hereby I understand two most important things: The one, that if the rigour of the justice, that was executed on Christ as well in the outward, as in the inward, had been executed upon all us, every man taking that part which belonged to him for his offences, and sins, we should all have gone into destruction; there being none none of us sufficient to be able to endure on himself that part of chastisement, which belonged to him for his part, in case Christ had not satisfied the justice of God for us all. And the going into destruction, I understand should have consisted in this, that none of us should have been able to stand solid, and firm in the suffering without fainting, and so to sever ourselves from the obedience of God: And therefore Caiaphas said well, if he had meant well, whed he said it, it is expedient that one man should dye for the people, that the whole nation perish not. The other thing which I understand here is, that it was more than necessary, that he should be more than a man, nay that he should be the Son of God, who was to reconcile men with God. For being to be chastised for the sins of us all, knowing them, and feeling them all in himself, as if he had committed them all, he might make resistance to the agony, fear, and sorrowfulness, to the shame, and confusion, without coming to nothing, and without in any manner departing, no not in any part, from the obedience of God; persevering, and standing therein solid, and constant, as our Lord jesus Christ stood, who was likened to a lamb, that is lead to the slaughter as well for the innocency, with which he lived, as for the obedience, wherewith he was content to be sacrificed for us, being the son of God; and oneself same thing with God, which obedience is▪ and shall be unto him, glory, and honour for evermore Amen. CONSID. LXXXIII. Five Considerations in the resurrection of Christ. IN the glorious Resurrection of jesus Christ our Lord I consider five things, which do in a great manner excite me to live in this present life, a life very like unto that, which I am to live in life everlasting. The First is, that as the torment, which Christ felt in suffering, was in great manner increased, because he had took upon him our sins, and because he knew them on himself, as well as if he had himself committed them all: so the glory, which Christ felt in his Resurrection was increased in great manner, to see that we all of us arose with him. The Second, that as God slaying on the cross the flesh of Christ slew ours, in such manner, that to himward we are held, and judged as if we had been really, and indeed dead: so God raising up Christ raised us all up, in such manner that as much as belongs to him we are held, and judged as if we had been really raised up. The third, That as the effect whereby our incorporation in the death of Christ in this present life is known in our mortification, not that which we make with our own industries, but that which we obtain by the incorporation in Christ, which the holy spirit works, which is by faith communicated unto us, making us to abhor the world with all that which is world, and also ourselves with all that which is ours: So likewise the effect by which our incorporation into the Resurrection of Christ is known in this present life, is our vivification, which selfsame incorporation in Christ the selfsame spirit works in us, regenerating and renewing us all, and altogether, and making us to love God, and all that which is Gods, and to love Christ, and all that which is Christ's. The fourth thing which I consider is, that as with my sins I augmented the agony, and the torment of Christ in his passion; so with my Resurrection I augment the joy and pleasure of Christ in his Resurrection. And as I am grieved at that; so I glory in this. Nay the glory of this makes me to forget the sorrow of the other. The fifth thing which I consider is, that only they, who stand incorporated in Christ, are certain of their Resurrection, founding it in the Resurrection of Christ. And therefore S. Paul willing to persuade the Corinthians the resurrection of the Just, found'st his persuasions on the Resurrection of Christ. With these Considerations we Christians shall come to feel in our hearts the profit which comes from the glorious Resurrection of jesus Christ our Lord. CONSID. LXXXIV. That only the Incorporation in Christ is that which mortifies. REturning to consider that which I have at other times considered about the two depravations that are in a man, whereof the one is natural, and hereditary, and the other is acquisite, and is learned, I come to understand, that both these depravations are in the mind, and are in the body. I would say, that from our first parents all men inherit this, that they are borne in their minds impious, and enemies of God, and infidels to God, and full of self love: and in their bodies they are born vicious, & evil inclined. And I say further, that with evil exercises, with evil companies, and with false doctrines we go on augmenting as well the depravation of the soul, through which we are born the sons of wrath, as that of the body, through which we are manifoldly worse than Beasts. Humane wisdom not knowing the natural depravation of the mind, nor that of the body, nay only knowing the acquisite depravation of the body, hath never had intent to mortify in men but only that, which it hath known for evil. And hence it comes, that all the Laws, Doctrines, and Religions, which men have found, have had intent only to mortify the depravation of the body, & of this only the acquisite. But God knowing principally the natural depravation, and of this holding that of the mind for the worse, had in the law of Moses an intent to mortify both the one and the other depravation, & principally that of the mind, which is more natural, & more pernicious unto men, being as it is more contrary unto God: And therefore commanded the love of God, the worship of God, and the confidence in God, and forbade all inward concupiscence. This which the Law of God pretended to do, it never did, not through the imperfection thereof, but through the imperfection of men. But the incorporation in Christ doth it, for as much as assoon as a man is incorporated by faith in Christ, the natural, & acquisite depravations begin to dye in him, and they go on dying, according as he goes incorporating himself in Christ. And a man goes incorporating himself in Christ accordingly as he goes on being like unto the death of Christ, and as long as he goes on through this way, the things wherein he errs are not imputed unto him either through natural, or acquisite depravation: and the natural depravation dying first in him, and of this, rather that of the mind, then that of the body, the Mortification of the acquisite Depravation which remains, is facilitated, to the end that he should as it were by way of exercise attend to mortify it whilst he lives. And he mortifies it rather with the consideration, then with outward effects. And the consideration is of that which Christ suffered, of the being dead on the Cross with Christ, and the being raised with Christ, and that it is his intent to live in life eternal with Christ; which considerations are of such efficacy in a man, that making him to lose the taste of all things of this present life, it mortifies in him all that is flesh, and all that is world, albeit I do not think that it dies altogether, until that a man dye indeed. From all this is gathered, that humane wisdom knows not what thing mortification is, and that the law of Moses commanded it, but did not give it; and that it is only gotten through the incorpororation, wherewith, we who believe are incorporated in jesus Christ our Lord. CONSID. LXXXV. Four manners by which a Christian knows God by means of Christ. HAving often spoken of the knowledge of God, as of a most important thing, and so much that in it felicity and eternal life consisteth: And having said that there are three ways to know God; One by the contemplation of the creatures, which is proper to the Gentiles; the other by reading of the holy Scriptures, which was proper to the Hebrews; and the other by Christ, which is proper to Christians. And having never remained satisfied in this third, (I would say in the manner of that understanding, through the which we Christians know God by Christ) after that I had well considered it, I find Four manners, by which we Christians know God by Christ. The first is by the Revelation of Christ, The second is by the communication of the holy spirit. The third is by christian Regeneration, & Renovation. And the fourth is by a certain inward vision by revelation of Christ. I understand that a Christian knows God, when Christ himself suffers himself to be known, because we then know God in him, he being the express image of God, conformable to that he saith to S. Philip, He that sees me, he seeth my Father also. joh. 14. And conformable to what S. Paul saith, Colos. 1. speaking of Christ, who is the Image of the invisible God. And that it is true, that a Christian knows God by Revelation of Christ, is manifest by that, No man knows the Father, but the Son, and he to whom the Son will reveal him. Mat. 11. This Revelation I understand is inward, having nothing that is visible, and so it appertains to the inward eyes, and not to the outward. And this presupposeth the knowledge of Christ. I would say, that to the knowledge of God by Revelation of Christ the knowledge of Christ proceeds, which I understand consisteth in knowing his Divinity, his Humanity, his being Divine, and Humane, his glory, and his ignominy, his dignity, and his baseness, and so his omnipotency, and his humility. And it is certain, that I knowing that Christ is the Image of God, and seeing in him Omnipotency, justice, Truth, and Fidelity, I come to know not now by relation of holy Scripture, but by the revelation of Christ himself, that there is in God omnipotency, justice and truth, & fidelity, for as much as these things are in Christ, and Christ is the Image of God. In such manner as he who in this manner knows Christ, not by relation of men, but by inward revelation of Christ himself, may say with truth, that he knows God in Christ: As the man, to whom S. Paul, in whom was a great part of the image of Christ, should have discovered all his mind, all his inward things, might have said with truth, that he knew Christ in S. Paul, although this comparison serves not to ascertain, but to explain that which I would say. By the communication of the holy spirit I understand the christian knows God; for I understand, that the holy spirit is given to them, that believe in Christ. And understanding by S. Paul, that the spirit of God searcheth out the deep secrets of God, I understand, that we also know God himself and by Christ, in as much as the holy spirit is given unto us by Christ, Christ himself being he, that gives it unto us by the will, and ordinance of God, even as by the selfsame will, and ordinance the light is given unto us by the sun. And it is certain, that the holy spirit is efficacious in me, that am a christian, to make me know omnipotency in God through the great power which he shows in me, mortifying me, & making me alive; to make me know wisdom in God by the wisdom which I get through his holy spirit; to make me know justice in God, because he justifies me in Christ; to make me know truth in God, because he keeps promise with me; and to make me know goodness, and mercy in God, because he bears with my slothfulness and sins. And so I come to know all these things in God, not now by relation of Scriptures, but by that which the holy spirit works in me which is communicated to me through Christ. By the Christian Regeneration, and Renovation I understand that a christian knows God. For I understand that he being regenerated, and renewed by the holy spirit, which is communicated unto us by Christ, goes on leaving, and renouncing the image of Adam, which is proper unto us by the humane generation, by which we are naturally the sons of wrath, we are enemies of God, impious, rebels, and infidels; and goes on taking, and recovering that image of God, which is proper unto us by christian regeneration, by which we are as it were naturally the sons of grace, adopted sons of God; we are the friends of God, pious, obedient, and faithful; and so by little and little, we come to know God in us, knowing in us those divine perfections, which the holy spirit attributes to God. And getting the regeneration, and the renovation through the holy spirit, and the holy spirit through Christ, it comes to be true, that by Christ we know God in us. And it is a clear ease, we should never know in God truth, fidelity, justice, bounty, were we not first true, faithful, just, good etc. It being natural of man to judge of others according to that which he knows in himself. By a certain inward vision I understand, that a christian knows God, after that he hath known him by the revelation of Christ, by the communication of the holy spirit, & by the Christian regeneration. And for as much as belongs to this knowledge I refer myself to that, which I have said in another Consideration: Wherein I have set certain comparisons, by which a man, that hath not attained to this knowledge of God, may in some sort arrive to understand in what it doth consist. And if he do arrive, I am sure, that there will come upon him so great a desire of this knowledge, that he will continually go after God, saying unto him these amorous words, show unto me thy Countenance. And I am also certain, that God will show it unto him, when he shall please, and as it shall please his divine Majesty, accommodating himself to humane incapability, which is most incapable of this inward vision. And because the Christians incorporated in Christ, who know God by the revelation of Christ, by the communication of the holy spirit, by the christian renovation and regeneration, go on making themselves capable of this inward vision, going on nearer and nearer to impassibility and immortality; it is truly said, that we christians come to know God by Christ by a certain inward vision, but in part, as may be in this present life: the perfect, and entire vision being kept for the life eternal, where perpetually seeing God face to face, we shall be most blessed with jesus Christ our Lord. CONSID. LXXXVI. To know the inward Motions when they are of the holy spirit, when of the malignant spirit, and when of a man's proper spirit. I Remember to have written in an Epistle in what sort men in this present life are moved to all things with one of these three spirits, with the holy and divine spirit, with a man's own and evil spirit, with the malignant and diabolical spirit. And because I understand how much it imports to the, who attend unto Christian perfection to be wise, to know with what spirit they are moved to work, or not to work, I come a new to consider, that we, who attend to Christian perfection, do well know, that to obtain that which we seek, which is immortality, and eternal life, it becomes us to follow the motions of the holy spirit, and to fly those of the Malignant spirit, and to contrast with those of our own spirit. Farther I consider, that it befalls many, that not knowing how to make difference between these Motions, thinking to follow the holy spirit they follow the malignant spirit, or go after their own proper spirit. Their error proceeding not because they know not where away they ought to go, for they well know they ought to go towards eternal life; nor because they know not the way; for they know well, that the way is piety, justice, and holiness; but from their not knowing in what thing properly piety, justice, & holiness do consist; for in case they knew it, they would draw nigh to know when they are moved by the holy spirit, when by the malignant spirit, and when by their own proper spirit. For in as much as a man goes on knowing in what thing properly piety, justice, and holiness do consist, his eyes go on opening to know when he is moved by one spirit, and when by another: without which knowledge a man that attends to Christian perfection is much like unto a ship, which stands in the midst of the sea, not knowing with what wind to sail, because it hath lost the needle. Having afterwards considered, how that all this is true, of which there is none, that attends unto Christian piety, but can give testimony; I am come likewise to consider, that after that a man, who attends unto Christian piety, knows that he travels towards life eternal, and knows that the way is piety, justice, and holiness, it is necessary that he should know, that holiness consisteth in the election of God; that is, that they only are holy, whom God chooseth, and accepteth for himself; that justice consisteth in believing in Christ, that is, that they only are just, who believing make Christ's justice theirs; and that piety consists in approving for good all that which God works, and to be contented therewith, that is, only they are pious, who with their minds approve that which God works; and in such manner content themselves, that they would not change, nor alter it, though they could. For I understand, that this being known, a man begins to approach to know the motions of the spirit, when they are of the good spirit, and when they are of the evil spirit, and when they are of a man's own spirit. For as much as he holds for motions of the good spirit all those things, which go directed to answer unto the vocation of God, to say with S. Paul, Lord what wilt thou, that I should do? And with Ananias, Behold Lord, here am I! And all they, which go directed to believe in Christ, to say always, Lord increase my faith! And all they, which go directed to remit themselves in all things, and altogether to God, to suffer themselves to be ruled, and governed of God, approving and holding for good all that which God doth. The selfsame holds for ●…tions of the evil spirit, all those which are contrary to these. He holds for motions of his own spirit, those which although they be not contrary to these, are not contrary to himself. By this I suppose every person, who shall keep strict account with himself, shall much approach to the true knowledge of the Spirits to understand with which of them he is to walk. And I suppose that he should more, and better approach certifying himself, that those are motions of the holy Spirit, which shall draw him to the imitation of Christ principally: In as much as he was most obedient to his eternal Father; in as much as in him was perfect charity: in as much as he had profound humility, and most great meekness. For it is certain, that the holy spirit in them, who are the members of Christ, being the selfsame which was in Christ, it doth inspire, and move them unto that, unto which it did inspire, and move Christ, he as head, and as the lawful Son, we as members, and adopted sons. And certifying himself likewise, that those are motions of the malignant spirit, which are contrary to these: And that those are motions of a man's own spirit, which do draw a man unto his proper interest, to his proper honour, & glory, & to his proper recr●…ation, & satisfaction. And moreover I do not say hereby that he doth ascertain himself in making this difference of spirits in knowing these motions; but I say, that so a man comes approaching thereunto, reserving the perfect, and entire knowledge to them who have it by particular gift of God, who know Satan even when he transforms himself into an Angel of light, when he offers, and propounds unto them things of apparent piety, justice, and holiness, to which time these advices do properly belong, it being as it is a very great inconvenience, into which men fall, when they err pretending piety. Finally, I resolve myself in this, that the man who desires to travel to God with prosperous wind, pretends to recover in this present life the image of Christ, setting Christ before his eyes, and bringing himself to follow those Motions which Christ would have followed, and to contrast with those motions which Christ would not have followed. And this is that perfection, which is proposed to all of us that are the members of jesus Christ our Lord. CONSID. LXXXVII. That all the creatures were spoilt in man's depravation, and that they shall be restored in man's Reparation. REading S. Paul, I find he toucheth many secrets worthy of much consideration. And amongst others I esteemed it for most worthy that which he toucheth of the Restauration of the creatures in the glorious resurrection of the sons of God: into the consideration of which secret I have ofttimes entered, and it hath befallen me, that by how much the more I would have understood it, so much the less have I understood it. My spirit came to this understanding, that as man in his dèpravation marred all the creatures, so in the reparation of man all the creatures shall be repaired: That the first Adam subjecting all men unto misery, and unto death, marred all the creatures; and that the second Adam jesus Christ our Lord conducting men unto felicity, and to eternal life shall repair all creatures. But as I did not understand in what sort all the creatures were marred in man's depravation, I did not neither understand in what sort they shall be repaired in man's reparation. In which thing that secret which S. Paul means, doth consist, which secret it seems Isaia had formerly understood (chap. 65.) where God promised to create new Heavens, and a new earth. And the self same secret it seems S. Peter understood in the last chap. of his 2. Epistle; And the selfsame seems to be understood in the Revelation, chap. 21. Then I understand, that God having ●…reated man in a state of immortality, and sovereign happiness, he created all things with such order, and with such temper, that they did all of them accord to make man immortal, and most happy. Farther I understand, that man subjecting himself to misery by eating the fruit of the Tree of the knowledge of good & evil, and committing himself to death in having been disobedient to God eating the fruit of the tree against the commandment of God, and it was necessary that all the creatures should leave their being, and their temper, with which they were created to make man immortal, and most happy, and take another being, and another temper, whereby they should all accord to make man miserable and mortal. From hence I understand proceed the evil influences of the Heavens, and the poisonful, and unhealthful things which the earth brings forth, all which augment man's misery▪ And from this, that all creatures took upon them to make man miserable, and mortal, I understand that S. Paul saith, that all of them do anxiously desire to be free. Understanding this, I come to understand, that men being to be immortal, and most happy in the Resurrection of the just, all the creatures shall return to recover that being, that temper, and that order, with which they were created, to make men in their reparation immortal, and most happy, as in their depravation they did pervert their being, their temper, and their order to make them miserable, and mortal. In this generality of creatures I do not understand the good Angels to be comprised: for not being marred they have no necessity of being repaired▪ nor the evil Angels; for not having been marred with man to make man miserable, and mortal, they shall not be restored with man to make him immortal, and most happy. In this consideration more than in any other of these, which I have hitherto considered; me thinks I see the most high obligation, which not only all men in particular, but all the creatures in general have to Christ. For as much as through Christ's obedience men shall return to that being of immortality, and felicity, which they lost by Adam's disobedience. And by the selfsame the creatures shall return to recover their being, and their most perfect temper, which they lost through the disobedience of Adam. And so this remains imprinted in my mind, that Adam disobeying God depraved all men, and condemned them unto death, and marred all the creat●…res, and subjected them, a●… S. Paul saith, to vanity. And that Christ obeying God repaired all men, and gave unto them immortality, and restored all the creatures, and put them into their firm, and stable being. I speak of this that shall be in the Resurrection of the just, as though it were already; for as much as to Godward it is already after Christ raised up. And by how much I the more remember this, so much the more do I abhor all manner of inobedience to God, and so much the more do embrace my ●…elf with all manner of obedience to God. And I feel, that in as much as I go applying myself to this, so much the image of Adam goes abating in me, & the image of Christ goes on reforming, and likewise that of God, to whom be glory everlasting Amen. CONSID. LXXXVIII. What the cause may be, that God commanded man, that he should not eat of the Tree of the knowledge of Good and Evil. OF●…times I have deliberated to understand, why God when he set man in earthly Paradise, commanded him, that He should not eat of the fruit of the Tree of the knowledge of Good and Evil; not being satisfied with that which commonly is understood, that God commanded this, to the end man should acknowledge him for superior: which cause shall not be sufficient to me, albeit I refuse it not, and as oft as this desire hath come upon me, I have as often driven it from me, holding it for curious, as I hold for curious all the desires, which go seeking out the wherefore in God's works. And it is befallen me, that having been now free from this curiosity, reading with other intent the first chapters of Genesis, I suppose to have understood what I desired. For the first I understand, that God created man in an entire, & perfect estate, in which he had the spiritual light, which served him for that, for which the natural light now serves him, which was the self same, that the knowledge of good and evil. Farther I understand, that in the midst of that earthly Paradise there were two Trees, of which the Scripture calls the one the Tree of life, and the other the Tree of the knowledge of good and evil: In which I understand God had set this natural virtue, that the one of them should make them, who eat thereof, immortal, and that the other should give the knowledge of good and evil to them that did eat thereof. And understanding, that as the immortality was supreme felicity, so the knowledge of good and evil was extreme misery. That which I say of the Tree of life, I understand by this, that God having given man the curse for his sin, the Scripture saith that he said, that he drove him out of the earthly Paradise, that he should not eat of the Tree of life, and so live for ever. Neither was God content to have driven man out of Paradise, but he set for guardian a Cherubin, whereby it seems that this Tree had that natural virtue to give immortality. That which I say of the Tree of knowledge of good and evil, I understand by that which I read, that the selfsame instant, in which our first Parents being deceived by the Serpent did eat of the fruit of the Tree, they had the knowledge of good and evil, in such sort, as suddenly their eyes were opened, and suddenly finding defect in the works of God, they knew themselves to be Naked. Whence I come to understand, that God did with the first man, as the mother doth with her little son; I would say, that as a mother seeing her little son hath a knife by him, fearing if he take it in his hand he would cut himself with it, commands him that he should not come nigh unto it, telling him if he come near she will knock him: So God setting the first man in earthly Paradise, and knowing the inconvenience wherein he was to fall, if he did eat of the fruit of the Tree of the knowledge of good and evil, commanded him; that he should not eat thereof, telling him, that if he did eat he should dye. Furthermore I understand, that as the child coming nigh the knife, & cutting himself falls into the inconvenience of which his mother had given him warning, and his mother beats him for his disobedience, ac●…ording as she had threatened him, so that the child falls into two inconveniences, the one is of having cut himself through the propriety of the knife, and the other is of blows for the disobedience towards his mother: So the first man eating of the Tree of the knowledge of good and evil, falls into the inconvenience, which God gave him warning of, and God chastised him with death, as he had threatened him, in such sort as man falls into two inconveniences, the one is of having his eyes opened to know good, and evil, whereby he lost the spiritual light, and got the natural light, he lost the divine science, and got science, and humane discourse; and that was through the proper nature of the Tree, by which he should without the commandment have done the same effect. And the other inconvenience is that of death, and that was for the disobedience, with which he did eat the fruit of the Tree, disobeying God. Whence I come to gather, that God showed most exceeding great love to man, in commanding him that he should not eat of the fruit of that Tree: I understand that he commanded him, because he should not fall into the inconvenience in which he ●…ell at the knowing of good and evil; Which inconvenience I understand is much greater than that which we can imagine. This is conformable to what S. Paul saith, that sin entered by disobedience, and death entered by sin, which was executed on all the descendants of the first Adam: For in his disobedience they all disobeyed, and so all sinned, & therefore all die; As on the contrary by the obedience, justice or justification entered, and by the justification life entered, unto which all the members of the second Adam jesus Christ our Lord shall be raised up glorious: For he obeying all they obeyed, and so they are all justified, and shall therefore all of them be raised up to glory, and immortality. This intelligence which I have set of the virtue of these two Trees, satisfies me in as much as thereby the benefit of Christ i●… illustrated. For the rest I remit myself to better intelligence. In this Consideration some things offer themselves to me, which I would desire to know, but holding them for curious I leave them, until it shall please God to make me to understand them. And this I hold for certain shall be, when the desire of knowing shall be mortified in me in every thing and altogether. For God will, that as the first man desiring to know, lost himself; so we should gain ourselves, mortifying, and slaying every desire to know, contenting ourselves only to know Christ crucified, who is to us the Tree of life, to him be glory for ever, Amen. CONSID. LXXXIX. Six causes, for which it seems necessary, that the Son of God should live in that manner, and that form of life wherein he did live. AT present I find six causes in the Consideration, from which it seems to me to see the marvellous counsel, with which the only begotten Son of God being made man, lived amongst men in that form of life, we read, that he did li●…e. The first cause is this, that God having determined t●… deceive humane wisdom in saving not them that were wise, but them that believed, as Saint Paul understands it, 1. Cor. 1. It was necessary that Christ should take upon him in the world a form of living, in which he could by no means be known by humane wisdom. If Christ had taken on him S. john Baptist his form of life, humane wisdom would have found in that outward austerity whereon to found itself to accept him for the son o●… God: And if he had taken upon him Moses his form of life, humane wisdom would in the selfsame manner have found in that outward greatness whereon to found itself to accept him for the son of God. And therefore it was necessary that he should take upon him that form of life which he took, wherein was no appearance at all of austerity, nor of greatness. And so it comes to be, that by how much the more humane wisdom considers it, so much less doth it find whereon to found itself to come to accept Christ for the son of God. And hereto squares fitly a letter which I remember to have written pretending to show the cause wherefore Christ did sometimes show his divinity, and at other times hid it. The second cause is this that the life of Christ being to be as it were an example of life for them, whom he came to make the sons of God, it was necessary that he should take that form of life which was most imitable of all the rest. If Christ had taken the form of S. John Baptist his life, he would have frighted many with the asperity and austerity: And if he had taken that of Moses, few could have been able to imitate it; And therefore it was necessary that he should take that which he did take so imitable to all sorts of people, that no man can excuse himself, say●…ng, I cannot imitate Christ, I cannot live as Christ lived. I do not understand, that Christ taking that form of life which he took, did pretend that every one, who was to be the Son of God, should imitate him in that outward living, but that amongst all others it should be the most easy to imitate by them, who would altogether imitate him in his outward, and in his inward living; as for the inward, in his obedience to God, in charity, in meekness, and in humility of mind; and as for the outward, in living without austerity, and without greatness, but with poverty, baseness and vileness. The third cause is this, that Christ coming to save all sorts of people, it was necessary he should take a form of life, in which he might practise, and converse with all sorts of people. If Christ had taken S. john Baptists form of life, the Publicans, sinners, and harlots would have been ashamed to speak unto him; nay verily if he would observe decorum, he was bound not to speak, nor converse with them: & if he had taken Moses his form of life, base, and vulgar persons could not have practised, and conversed with him by reason of his greatness. And therefore it was necessary he should take that form of life, which he took, wherein he might practise, and converse, as he did practise and converse with all sorts of people, in so much as he was for this calumniated by them, who made profession of holiness. The fourth cause is this; Christ coming to Preach the Kingdom of God, and to put himself in the possession thereof; and the Kingdom of God consisting, as S. Paul saith, in justice, peace, and joy in the Holy Ghost, it was necessary, that by his example he should show unto us a form of life much to this purpose, to maintain us in the justice, and in the peace, and in the joy of the Kingdom of God. If Christ had taken S. john Baptist his form of life, which was by the world approved for holy; (for the world is so discreet, that it esteems them, who esteem not it,) he should have put his imitators in competency with the Saints of the world: and if Christ had taken Moses his form of living, which is procured by the men of the world, he should have put his imitators in competency with the men of the world: and therefore it was necessary that form of life which he took, which is of such quality, as they who imitate him conserve themselves in their justice, in their peace, and in their joy. For coming not in competency with the Saints of the world, nor with the men of the world, they are not deprived of the possession, which they have of the Kingdom of God. The fifth cause is this, that Christ having to suffer for our sins a cruel death, shameful, and public, and unjust not voluntary, it was necessary he should take a form of life that was fit to come to this effect. If Christ had taken S. john Baptist his form of life, although the fame of holiness would not have freed him from a cruel death, as it did not free Saint John Baptist, it would have freed him from a shameful, and public death, as it did free S. john Baptist. And if Christ had taken Moses his form of life, albeit the greatness of the estate would not have freed him from violent death, as it hath not freed many great men of the world, it would have freed him from a shameful and public death: and therefore it was necessary, that he should take that form of life, wherein dying shamefully he did ennoble shame; and dying publicly he certifies all of us, that we might know it, & may believe our justification, of which thing we ought to be most assured. The sixth is this, that Christ coming to preach, and to give inward regeneration, and renovation, which things presuppose mortification, it was necessary he should take a form of life very accommodate to mortification, to show with it, and by it the proper way of mortification. If Christ had taken S. john Baptist his form of life, he should have well shown the way of the mortification of the body by the asperity of life, but not that of the mortification of the mind for the reputation, which this form of life hath in the world. And if Christ had taken Moses his form of living, he should not have showed either the one or the other mortification, and therefore it was necessary, that he should take that form of life which he took, in which much better than in any other a man gets the mortification of the mind, and by that of the mind that of the body, in as much as the world holds for vile them, who without making profession of outward holiness live holily; and despiseth these; as a most base thing; and in as much as after this despising comes the mortification of the body. And so in them, that imitate the form of Christ's living, is certain and perfect mortification. In these six causes I learn six things. The first, that he, who by consideration of Christ's life would know him to be the son of God, must of necessity mortify the judgement of his human wisdom. The Second, that no man can excuse himself, saying, that he cannot imitate the form of Christ's living. The third, that then a Christian is most like to Christ's living, when he hath a form of life more apt to make that all sorts of people may practise and converse with him. The fourth, that that form of living is most apt to make that a man in it should conserve himself in the possession of the kingdom of God, that comes not in competency with no sort of men, neither of the Saints of the world, nor of the men of the world. The fifth, that that form of life is most like to that of the son of God, that is most exposed to martyrdom. And the sixth, that that form of life is most proper, and able to obtain the Christian mortification, which is most despised in the eyes of the world, in which without making profession of outward holiness a man lives holy. And of the things, which have been spoken I take this resolution, that they who live holily, without making profession of outward holmesse, are very much habilitated, and exposed to martyrdom, do conserve nthemselves very well in the kingdom of God, are fit to converse with all sorts of people, imitating the form of life which Christ held, and deceive humane wisdom: and therefore it properly appertains to them that which S. Paul saith Colos. 3. Ye are dead, & your life is hid with Christ in God, to whom be glory for ever. Amen. I will add this, that Christ conserving himself in that form of life in which he was borne, being borne the son of God, until that he died by the will of God, teacheth us, that we shall do well conserving ourselves in that form of life, in which we found ourselves when we are called to be the sons of God. So be it that in that we attend to reduce our form of life as much as may be possible for us, answerable to that form of life which Christ held in this world, in such manner as in us may shine out entirely the image and similitude of jesus Christ our Lord. CONSID. XC. In what the Christian perfection, the Duty, and Decorum do consist. I Have oftimes said, that Christian perfection consists in this, that a man incorporated in Christ in his death and in his resurrection should live according to the Christian Duty, keeping the Christian decorum; understanding that so much shall a man get Christian perfection, in as much as he shall live according to Christian duty, keeping christian decorum. Now I say that then a man lives according to christian duty, and keeps christian decorum, when he imploies himself in those things, in which Christ would have employed himself. And consequently I say, that then a man departs from the christian duty, & leaves to observe christian decorum, when he i●…ploies himself those things, where in Christ would not have employed himself: in such manner, as to him who would obtain Christian perfection desirous to apprehend that dignity in which he is comprehended, it appertains to live in all things, and altogether according to the Christian duty, and to observe the Christian decorum, setting before his eyes all the life of Christ, constituting his duty, and his decorum in being in every thing, and altogether like unto Christ, doing only that which Christ would do, and by no means doing what Christ would not do. Passing on farther I say, that as I understand that Men whilst they are, as the Scripture terms them, flesh and blood, can by no means attain to so great perfection as that which is known in Christ. So also I understand, that to all them, who know, and feel themselves incorporated in the death of Christ, and in the resurrection of Christ, it appertains to fix their eyes upon this so high perfection, to pretend to obtain it, and in effect to procure it. For to this I understand the Holy Spirit moves, and conducts them, to whom Christ is communicated. Here I gain two things, the one, that from henceforth I shall attribute to weakness of my Flesh all that which I shall do, which Christ would not have done. And all that, which I shall leave undone, which Christ would not have left undone. And I will attribute unto the force, and efficacy of the Christian spirit all that which I shall do, which Christ would have done, and all that which I shall leave undone, which Christ would have left undone; not excusing myself in that which shall proceed from mine infirmity, & weakness, nor waxing proud for that which shall proceed from the force, and efficacy of the Christian spirit. The other thing which I gain is, that from this day forward I shall not go examining as it were, to say what is lawful; holding that to be a matter of servants and slaves: And I will go viewing, and reviewing as it were to say what is expedient; holding that to be for sons. And I will hold it for a thing convenient and expedient for me to live according to the Christian duty, & to observe Christian decorum, regarding this duty, and this decorum as it were to say in the face of Christ, in all that which is written of him, and in all that which by the things which are written, and by that, which I shall experiment in me, I shall be able to gather from his divine perfections. In these two things I understand other two: The one, that they do not know the Christian Dignity, who go procuring to cover with pretence of christian Piety those things, which they do through weakness, and infirmity of the flesh: And the other, that they do not know themselves for sons of God, who go examining what is lawful: (This being certain, that they who know the christian dignity, do with good will manifest, & confess that which is of the weakness, and infirmity of their flesh. And that●… they who know themselves for sons of God, being ashamed to examine what is lawful, go observing what is expedient, attributing to their proper infirmity, and weakness all that which they do, and all that which they leave to do.) Attending to what is Lawful, and going out of what is expedient; out of which they, who know themselves for sons of God, and know the christian dignity, do never procure to go. The weakness, and infirmity I understand we have it all of us in the body, and in the mind. To the weakness and infirmity of the body I understand appertain all those things in which we do delicately, and with corporal delight serve unto our corporal necessities. And to the infirmities, and weaknesses of the mind I understand appertain all those things, in which we have intent to satisfy unto the eyes of the world; in such sort as I travelling on horseback do delicately serve unto the necessities of my body, a thing which Christ did not ordinarily. And this is a weakness and infirmity of my body. And procuring that my riding on horse should be polite, and well furnished, I have intent to satisfy the eyes of the world: and this is a weakness, and infirmity of my mind. This example may be extended to all other things, which we deal about in this present life. Whereupon it is fit to advertise, that they who begin to conform their lives in outward, and corporal things with that of Christ, run hazard of never getting the conformity in the inward, which is the essential, and to fall into vainglory and presumption. And therefore it is needful, that every person called of God to the grace of the Gospel, should begin to conform himself to Christ's living in the inward, as it were to say, in the obedience to God, in the meekness in the humility of mind, and in the charity; and afterwards attend to conform himself also with the living of Christ in the outward, but so much, as the outward shall help him, and serve him to grow in the inward: For this is that, which principally pleaseth God, and jesus Christour Lord. CONSID. XCI. That only the Sons of God have certain satisfactionn in every thing. BY one of the three ways all men come unto the things as well those which pertain to piety, as unto all other things. By our own wills: against our own wills: and by the favour of God. In those things, unto which we come by our own will, there is design: in those things whereunto we come against our wills, there is passion: in those things, whereunto we come by the favour of God there is admiration. The sons of Adam never find certain and firm satisfaction in those things, unto which pretending piety they come with design. For their designs go founded in self-interest, and in self-love. And holding this foundation when their designs hit not out to them they cannot stand with satisfaction, how much soever they persuade themselves to remain satisfied, and would show it to others. That this is true they know by proper experience, who with design pretend piety, changing their manner of living, of state, and of condition, or do occupy, & exercise themselves more in one thing then in another. The sons of God do then find certain satisfaction, and firm in those things, unto which they come by their own proper will with design, when their design is either to help the mortification, and the vivification, into which they have begun to enter by the favour of God, or is to serve Christ in his members. That this is true they understand by proper experience, who holding themselves for dead in the cross of Christ do attend unto mortification with design to mortify themselves only to live as dead, in as much as they are dead, and their life stands hid with Christ in God. The sons of Adam do by marvel abide without passion, and without grief in those things whereunto they-come without their will, such as are diseases, infirmities, death and dishonour: for they do not in these kind of things know the will of God; or if they know it, they hold it for rigorous, and therefore judge themselves enemies of God. That this is true all of us as it were know by some experience. The sons of God then are without passion, and without grief in those things whereunto they come against their wills, when knowing the will of God, they reduce themselves to conform themselves with it, in which conformity they find content and satisfaction in their minds, albeit the flesh feel grief, and affliction, being in that estate, wherein it would not be. And it is no marvel, that in them who are such, the flesh would resent itself and be grieved, since it did resent itself, and was grieved in the only begotten son of God jesus Christ our Lord. The sons of Adam do seldom times come to the things of piety by the favour of God, and when they do come, they do not feel it, neither know it, and therefore do not taste it, and not tasting it, they cannot therein find satisfaction. That this is true they know by experience, who having been the sons of Adam are now the sons of God, who do remember themselves of some things unto which they came by the favour of God, they not knowing the favour of God in them, and therefore not tasting it, nor finding content in them. The sons of God come many times by the favour of God to the things of piety; and when they feel it, and know it, than they taste it, and tasting it they find satisfaction therein, and they remain with admiration. That this is true the sons of God themselves know by experience, coming to many things without their proper will, and without design, without contradiction, and without passion, but properly through the admirable favour of God, in such sort as they find themselves with abomination of those things which they formerly loved, & with love of those things which they formerly hated, without knowing themselves by what way, nor by what manner they are come unto it. This marvellous, and favourable work I understand that God works in his sons in this world, opening their eyes to the knowledge of the justice of Christ, which showing unto them that it appertains to them, makes that they abhor their own proper justices, I would say, all that which men do pretending to justice themselves in the sight of God, which they altogether leave, and despise, and condemn. Opening their eyes to the knowledge of his divinity he draws them to the knowledge of themselves, and of the men of the world, and so disenamours them of themselves, and of the world, and enamours them of himself, and of Christ. Opening their eyes to the knowledge, that God slaying on the cross the flesh of Christ did altogether ●…slay their flesh, he draws them to the hatred of their proper flesh, and makes that resolving themselves with themselves they love mortification, and procure it. Opening their eyes to the most happy estate of life eternal by the consideration of Christ raised, he makes them to hate the present life, and all that is in it, and that appertains to it, and so they love eternal life, and despise the present life, and rejoice to lose it. Finally, always when God would reduce his sons to the hatred of an evil thing, I understand he gives them the knowledge of a good thing. For he knows that being affectionated to the good they will hate the evil much the rather than if he gave unto them the knowledge of the evil thing itself, as much the rather and with more ease I should bring myself to hate the worldly living, considering the felicity of the Christian living, than I should do considering the evil of the worldly living: Which I understand proceeds from the natural condition of man's heart, which cannot leave to love something, in such manner, that to reduce it to hate any thing which it loves, it is necessary that there should be some other thing propounded to it, which it may love. In this discourse I intent Ten principal things. The first, that the sons of Adam do not find in any thing neither certain nor ●…rme satisfaction; and that the Sons of God find it in all things which they do as the sons of God. The second, that as then my design in that which I do by my will, shall be Christian, when I shall pretend to augment myself in that, in which I have begun to enter by the favour of God. The third, that in that which comes unto me contrary to my will, albeit the flesh resent itself, and be grieved, the mind is to be contented, and satisfied. The fourth, that I am come by the favour of God into those things, in which I do not know mine own design, nor others violence. The fifth, that God giving unto me the knowledge of spiritual, eternal, and true things, he draws me to the hatred of corporal, temporal, and false things. The sixth, that through the knowledge of life everlasting I come to hate the present. The seventh, that knowing myself dead on the cross of Christ I facilitate my mortification. The eighth, that attending to the knowledge of God I come to the knowledge of myself, and of the world, & into hatred of myself, and of the world. The ninth, that attending to know the justice of Christ I renounce and refuse all mine own justifications. The tenth, that they, who do not begin to hate their own proper justifications, & themselves, & the world, & the present life, and temporal things, and false, have not as yet begun to be the Sons of God, but are as yet the Sons of Adam: For as much as in them, who begin to be the Sons of God, all these hatreds are begun to be felt,, unto which they come by as many other affections. And Sons of God are they, who believing the Gospel stand incorporated in the only begotten Son of God jesus Christ our Lord. CONSID. XCII. In what manner Mortification is the proper counter●…igne, by which we know ourselves the Sons of God. HAving ofttimes said, that the proper countersigne, whereby a man may know himself to be the Son of God, being dead on the Cross with Christ, and being risen with Christ, is the Mortification, by means whereof he hates the world, and himself: And understanding that the Devil as crafty, and subtle might from hence take occasion to disquiet the Sons of God, giving them to understand that they are not such, since they do not know in themselves so much hatred of the world, and of themselves, that they have not▪ ofttimes pleasure to content the world, and to satisfy themselves, I come to declare myself in this manner; I say in this, that I understanding by experience, that suddenly whe●… a man is called by God to the grace of the Gospel, and enters into it, and is incorporated in Christ, and is therefore dead with Christ, and risen with Christ, he feels, & finds himself inwardly much changed in his designs, and purposes, in such manner that he hates that which he loved before, & loves that which he hated before. I am of this opinion, that Mortification, and the hatred of the world, & of himself, is the proper counter sign, whereby a Christian knows himself to be the Son of God, and therefore the heir of eternal life. But I do not understand, that this mortification, nor this hatred are at one throw ●…rfect and entire in the mind, and in the body of a man, who becomes the Son of God by acceptation of the Gospel, and by incorporation in Christ. Nor do I understand that they are perfect, and entire no not in the mind only: But I understand, that the incorporation in Christ works this effect in a man who accepts the grace of the Gospel. For as before he accepted it, he delighted himself, and rejoiced with his mind, and with his body in the honours, & in the dignities of the world, seeking them and procuring them, and keeping his intent principally on them, neither tasting, nor rejoicing of the principal and divine things, nor having any intent unto them, and therefore neither seeking, nor procuring them; so after that he hath accepted them, he hates in his mind that which he formerly procured, and sought, and loves that which before he despised, and fled, changing altogether his intent: And albeit his body repugn,, and contradict, being not as yet altogether mortified, it sufficeth that his mind stands changed as much as concerns the intent conformable to his knowledge. That which I say of men, & of the dignities of the world, I say also of the delights, and pleasures of the world, understanding that as the man, that accepts the grace of the Gospel, before he do accept it, is intent to seek and procure his pleasures, and his contents delighting his sensuality, and would if it were possible have as many other corporal senses for to content, and satisfy himself sensually in the use of the creatures, and is grieved, and resents himself, when any of his corporal senses fail him, or are in any kind marred; so after he hath accepted the grace he doth not only not attend to that which he formerly attended, but on the contrary he is altogether intent to deprive himself of all that which may give content and satisfaction to his sensuality, and is grieved that he is necessitated to satisfy it in any thing for the sustentation of of his life, & therefore would be deprived of his five senses, and rejoiceth when he finds himself deprived of any of them, or finds himself with any defect in any of them. All this I say a man begins to feel in himself suddenly as he accepts the grace of the Gospel becoming the Son of God. And I say farther, that as a man goes on growing in the incorporation in Christ, so he goes growing in his Mortification, in his hatred in quality and in quantity; in quality, hating every day more that which he hath begun to hate, because he knew it estranged from Christ, and unworthy of a Christian person incorporated in Christ; hating it likewise with his body as well as with his mind, outwardly and inwardly, as are the things which in themselves are foul, and unclean, which things also men will hate, who with natural light pretend to be just, and holy: and in quantity, hating much more those those things which he hath begun to hate. For he begins the spiritual light being more clear in him, he going on more distinctly knowing the things which appertain to a Christian man, and those things which do not appertain to him he goes on hating more things; first hating them with his mind, and reducing himself by little and little to hate them also with his body, and labouring that his hatred as well of the mind, as of the body, may go on increasing in him. And this is properly the exercise of a Christian man for the whole time of his life. From all this discourse this is well gathered, that the countersigne, whereby I know that I am the son of God, that I am dead on the Cross with Christ, is not the total mortification, the total hatred of the world, and of myself with my mind and with my body in all things, but the ●…eginning of mortification, and of the hating, and in some principal things, when it is come without being procured or sought with humane industry, and when it continues in the mind, albeit the flesh, the sensuality will seek and procure the contrary, and albeit in that which is offered to it, it rejoiceth, and delighteth itself; the mind standing free from that rejoicing, and from that delight feeling, displeasure, and trouble in those things, of which it is ●…orced through the frailty of the flesh, to take more than is sufficient to supply to its corporal necessities, in such manner as the body receives those things, and not the mind, a man feeling together with the satisfaction of his body affliction of the mind. And in this, that is, for a man not to take more of the creatures then that which sufficeth to serve to his corporal necessities, I understand consists that hatred, which Christ will, that they who would be his members, should bear to their proper life. And I understand that S. Paul standing in this combat of his mind, would not that his body should take more of the created things, then that which sufficeth to maintain him alive; and his body would take more of them to satisfy and delight its sensuality. He felt that which he wrote to the Romans, Ch. 7. And since that went so with S. Paul, which he himself in that place saith and confesseth, no Christian person is to esteem himself an alien from Christ, nor from the Christian Sonship, because he feels a liveliness in his flesh, and because he feels not in every thing, and altogether the hatred of the world, and of himself, which it behoves him to have, that he may be perfect; but feeling part of this Mortification, and of these hatreds, as hath been said, he hath good cause to hold himself for the Son of God incorporated in Christ, & dead on the Cross with Christ, and to attend in such manner to mortification, that it may so much grow, that he may become like to jesus Christ our Lord, who as S▪ Paul saith, Pleased not himself: To him be glory for ever, Amen. CONSID. XCIII. That that suffering is most Christian, and most acceptable to God, in which he that suffers, finds least of his own will. ALL that we suffer in this present life, who attend unto Christian perfection, whether in the body, or in the mind, is either by our proper will, or by some others will. By our own proper will we suffer when we deprive ourselves of our commodities, and of our satisfactions; And we suffer by others wills, when without our will we are deprived of our commodities, and satisfactions. Man's mind, as I have often said, is most arrogant, and being such it seeks in every thing it's own proper glory, and its own proper honour: And therefore according as the humane mind stands alive in us more or less, so we find more, or less satisfaction in that which we suffer. ●…f the mind stand much alive, we find much satisfaction in that which we suffer by our own proper will, and little in that which we suffer by others will; And if the mind stand much dead, we find little satisfaction in that which we suffer by our own wills; and much in that which we suffer by others will. And this much, or little satisfaction may give us testimony of our mortification. The person which hath his mind much alive, always feels and resents himself in those things which he suffers through others will, as well because he doth not think that suffering that with patience he pleaseth God, it seeming to him, that it is because he cannot choose; as also because man's mind being most arrogant cannot suffer that violence should be offered unto it. The self same person who hath his mind much alive, doth always rejoice, and content himself in those things which he suffers by his own will, both because in suffering he thinks to please God, as also because where he knows his own will, he always finds satisfaction. On the contrary, the person who hath his mind much mortified, always esteems little, and hath suspicion of that which he suffers by his own will, as well because the principal thing, whereunto he hath intent, is to mortify his own will, always being suspicious of it; as also because being in the midst of his own proper glory he cannot well content himself with that suffering which is voluntary, knowing that it always redounds to the glory and honour of him who suffers. And the selfsame person who hath his mind much mortified, doth always much esteem, and content himself of that which he suffers by the will of God, as well because he knows that what h●… suffers, redounds to the glory and honour of God, unto which thing he principally attends. Amongst those things which a man suffers by his own will, being able not to suffer them if he would, I put Abstinencies, and Disciplines, Watchings, & Hayre-cloaths, with all that which is thereunto annexed: And amongst those things which a man suffers by another's will, I put violences, Dishonours, Persecutions, Martyrdoms, Infirmities, Deaths, with all that which is thereunto annexed. The persons who have by proper experience known what thing a live mind is, and what thing a dead mind is, or at lest which is begun to be mortified, examining themselves by that which they shall have suffered, and shall suffer in both these manners, thatis, by their proper wills, and by another's will, shall know that all that which hath been written is true, their knowledge answering to experience, and knowing it they will attend to mortify their minds from good to better, until they have reduced them to those terms, that in what they shall suffer by their own proper will, they pretend to help and serve them, who are the members of Christ, and to mortification, which faith, and the holy spirit work in them, as I have otherwhere said: and that in that which they suffer by others will, knowing in all that, the will of God, and not that of men, and of other creatures, which cause them to suffer, they rejoice themselves, and content themselves, pretending to satisfy unto the duty of piety, and to observe christian decorum. And I understand, that a man who suffers by others will, doth then attend unto the duty of christian piety, when coming into poverty by any occasion whatsoever, he contents himself therewith. The selfsame I say of dishonour, of corporal infirmities, and of death, with all other things which are of that quality. And then I understand, that the selfsame man, who suffers by others will, observes christian decorum, when suffering for Christ he is contented to suffer, Glorying as S. Paul saith, in afflictions! And for Christ I understand they suffer, who either for preaching the Gospel, or for teaching christian living, having the gift of an Apostle, or of a Doctor, are persecuted, evil entreated, dishonoured, and martyrized; and they who for the christian life, in which a man attends to recover the image, and likeness of God by the imitation of Christ, are esteemed base, murmured at, and slandered; and they who to accommodate, and satisfy them who are the members of Christ, and stand incorporate in Christ, deprive themfelves of their commodities, and of their satisfactions. And this voluntary suffering I hold to be the most proper to a Christian. They who suffering by others will: imitate Job, satisfy unto the duty of Piety, conforming themselves unto the will of God. And they who suffering by others will, and also by their own will, shall imitate S. Paul, shall observe the christian decorum: God having showed in job a most efficacious example of patience in suffering by another's will in natural things, and in S. Paul a most divine example of animosity in suffering by others will in Christian matters. And in this discourse I intent eight things. The first, that according as my mind doth more or less content itself of that which it suffers by its own proper will, or by others will, I know that the mortification thereof is greater or lesser. The second, that in that which I suffer by mine own will, if I do not suffer it for Christ, I seek mine own honour, and mine own glory, and mine own interest, and mine own profit. The third, that contenting myself with that which I suffer by others will, I do satisfy unto piety, & observe christian decorum, and therefore seek the honour and glory of God. The fourth, that I ought to hold for certain, that all suffering of what sort soever it be, which without my will offers itself to me in this present life, is by the will of God. The fifth, that as then I shall in my sufferings satisfy christian piety, when I shall imitate Job. The sixth, that as then I shall in my sufferings observe christian decorum, when I shall imitate S. Paul, in as much as he imitated Christ. The seventh, that they suffer for Christ, who preach him, who imitate him, and they who serve him in his members. The eight, that that voluntary suffering is most proper to a christian, that redounds to the profit of them who are incorporateed in jesus Christ our Lord. CONSID. XCIV. Three sorts of Conscience: one by the Law natural, and the other by the written Laws: and the other by the Gospel. ALL men of the world, as I understand, frame their consciences with one of these three means: There are some, who attending unto natural piety, which consisteth in this, that a man employ himself wholly, and every one of the members of his body in those things for which he knows God created him, and them, and that he serve himself of all created things properly for that, which God created them for. They go forming their consciences by the law of nature, having a good, or bad opinion of themselves, according as they know their living is conformable, or not conformable to the duty of natural piety. Those I understand by how much they have their understandings more illustrated to know that, whereunto they are bound by Natural piety, and by how much the more they do apply themselves to satisfy unto this obligation, so much worse opinion have they of themselves knowing that they fail much, and in many things to the duty of natural piety, whereunto man through the depravation of original sin can by no means satisfy of himself. There are others, who attending unto the Hebrew piety, which consists in this, that a man should in every thing, and altogether live conformable to those Laws whereunto he is obliged, or persuades himself to be obliged, observing them according to the intention of him that made them; go forming their consciences by that which they know of those Laws, & having a good, or evil opinion of themselves according as they know their living conformable, or not conformable to that which the Laws demand of them. These I understand by how much they do the more know that whereunto those Laws oblige them, and by how much they do the more apply themselves to fulfil that obligation, so much have they worse opinion of themselves; knowing that they fail much, and in many things unto the Hebrew piety, whereunto they have intent to satisfy, that being impossible unto them, as well for the blindness of their understandings, with which they can by no means penetrate to know properly the intention of him that gave the Laws, and not knowing it they can never secure themselves to have satisfied unto them, in as much as through the rebellion of the Flesh, which as S. Paul saith, subjects not itself to the law of God, neither indeed can. There are other men, who hearing the voice of the Gospel, which promiseth remission of sins, and reconciliation with God to them who Believe in Christ, leaving to pretend natural piety, and renouncing the pretence of Hebrew piety, embrace themselves with christian piety, which consisteth in this, that a man being incorporated by faith in Christ should esteem himself pious, just, and holy, notwithstanding that he do not altogether satisfy natural piety, nor to Hebrew piety, and moreover notwithstanding he do not altogether satisfy to the duty, and to the decorum of christian piety. They, I understand, by how much they have their understandings more illustrated in the knowledge of the Gospel of Christ, and by how much they do more apply themselves to give credit unto the Gospel, so much better opinion have they of themselves, forming their opinions not by that which they know in themselves, but by that which they believe of the Gospel, which God knows, who doth not consider them by that which they are in themselves, but by that which they are in Christ. He doth not hold them for good nor for evil by that whereby they approach, or by that whereby they go far off from the duty of natural piety, nor from the duty of Hebrew piety, nor for that they observe or not observe the Decorum of christian piety; but for the fidelity, or infidelity, with which they persevere, or sever themselves from the Gospel and from Christ. The men that attend unto natural piety, without having christian piety, are for the most part vicious; for in them the flesh is made licentious. The men, that attend to Hebrew piety without having christian piety, are ordinarily superstitious, and are scrupulous; nay from hence arise all the scruples, and all the doubts in those that are called cases of conscience. For men not being able entirely to understand the intention of him that gave the Law, it comes to pass, that a man not being able to certify himself to have satisfied unto the Law, goes procuring to satisfy with superstitions, and nevertheless remains with very great scruples, the which are the greater in them who stand most applied to satisfy unto Hebrew piety. Besides that in the understanding of the intention of the Law there are so many opinions, as they are that go about to understand it. In sum, whilst a man continues subject to the law, having framed his conscience by the opinion which he himself hath of himself, he never comes to feel peace of conscience. The men that attend to christian piety, go forming their consciences as I have said by the opinion which God hath of them considering them incorporated in Christ, and not by that which they know of themselves. According as christian piety goes being efficatious in them, so do they go on every day satisfying more and more unto natural piety, and unto Hebrew piety, not to form their own consciences by their own satisfaction, but to observe the duty of Christian piety, and the Decorum of the Gospel. In these only vices are not found, ●…or in them the Flesh is not licentious; nay rather being dead on the cross with Christ, goes by little and little mortifying itself. And in them only are no superstitions, nor scruples; for they know that Christ hath freed them from all the Law, having satisfied for them; and being free they have none any more to accuse them. And because they also know that God sets not to their account that which they fail to the duty of Christian piety, and to the Decorum of the Gospel, which doth amor●…●…ly oblige us to be like unto God, and to the son himself of God jesus Christ our Lord. CONSID. XCV. That men are incapable of the divine Generation of the son of God, and of the spiritual Regeneration of the sons of God. AMongst the things in which human curiosity shows her rashness, I hold it for a very principal to endeavour to have the science, and to understand the Divine generation of the son of God, in what manner the son is begotten of the Father, for what cause the Word of God is called the Son, or the son of God is called the Word. And I say that I hold this rashness very principal amongst the rest: for I understand, that humane intelligence is as uncapable to comprehend the divine generation of the Son of God, because this is a thing altogether alienated from that which he knows, understands, and experiments touching his own generation, as the intelligence of a worm, which is bred of the corruption of the earth, is uncapable of the generation of mankind, that is, how one man is the son of another man, or one of the other Animal is the son of the other Animal; because this is a thing most alienated from her own proper generation. And besides this I understand, that as in ●…ase a worm should come to understand in what manner a man is generated of another man, and would make other worms to understand it, they would never be capable thereof, it being a thing altogether alienated from their generation: so supposing that some one man should come to understand the divine generation of the son of God, and would make other men understand it, they would never be able to understand, because it is a thing most different from their generation. And therefore extreme great is the rashness of men, who with their natural light only will understand this divine mystery; and also great is that of them, who will understand it being helped by the holy Scriptures in that language. And hence it comes, that albeit S. john understood the divine generation of the son of God, and would give it to understand to men, they are not capable thereof, not understanding that, which according to S. john the words signify, with which he would declare it; as it were to say, what thing S. john meant, saying Logos o●… Verbum: willing also to show better the incapacity of humane intelligence in the divine generation of the son of God, I think on this wise; that if it be incapable of the spiritual regeneration of them who being incorporated by faith in the son of God come to be the sons of God by adoption, how much more shall it be uncapable of the divine generation of the proper son of God? Now the humane intelligence is uncapable of this spiritual regeneration, all they who are regenerated know by experience, knowing in themselves, that they should never have understood this divine mystery, if they had not experimented it; and knowing also, that although they labour to make them capable who are out of it, they do nothing at all; as the worm also should do nothing at all, which having understood how the matter of humane generation goes, would make other worms capable thereof. This selfsame I understand by that discourse, which S. john tells, that passed between jesus Christ our Lord, and the great Master of Israel called Nicodemus, who came to speak with him by night. And so it is, that Christ speaking unto him of the spiritual regeneration, whereby a man leaves to be the son of wrath, and becomes the son of grace, leaves to be the son of Adam, and becomes the son of God, Nicodemus with all his natural light, withal his humane Sciences, and with all his intelligence of sacred Scriptures was so incapable of this spiritual regeneration, that Christ marvelling at it, said unto him, Art thou a Master in Israel, and knowest not these things? And adds, If I have told you earthly things, and you believe not, how will you believe if I tell you Heavenly things? Willing to say, If thou be'st incapable of this spiritual regeneration, which although it be spiritual, is nevertheless such, as is wrought here on earth, and in the men of earth; how much more incapable wilt thou be of the divine generation to believe it, of which I would speak unto thee; for as much as it is not done on earth, but in Heaven, and is not done in an earthly thing, but in an heavenly. Let this then be the conclusion, that it being true, that whilst a man is without the spirit, with all his natural light, with all his sciences, and human learn, and writings he is not only uncapable to understand the divine generation of the only begotten son of God, but he is also uncapable to understand the spiritual regeneration of the adopted sons of God. Let none be so bold without having obtained the spiritual regeneration, to presume to understand it, nor to speak of it. Nor let none be so rash, that without having obtained the spiritual regeneration, and having been admitted to those sacraries of God, unto which S. john was admitted when he said, In the beginning was the word, he should dare to will to understand it, penetrate, nor compass it with his wit, and humane discourse; holding for certain, that of this divine mystery they only are capable, unto whom by the will of God the proper son of God jesus Christ our Lord will reveal it. CONSID. XCVI. That as then a man knows himself a pilgrim in this world, when because God loves him, the world persecutes him. COmmonly all men esteem themselves citizens of those places where they were borne, esteeming themselves pilgrims and strangers in all other places. They who pretend that every place is a man's country, esteem themselves strangers no where. They who being regenerated, and renewed by the holy spirit, are more than Man, esteeming themselves Citizens of the Kingdom of God, and of eternal life, esteeming themselves pilgrims in all countries of the world. The first following sense go after the judgement of sensuality. The second following the natural light go after prudence, and human reason. And the third following the spiritual light go after Faith, Hope, and Charity. The first delight themselves of that which pleaseth sensuality. The second despising that which pleaseth sensuality seek their proper glory, and their proper satisfaction of their minds. The third despising both the one and the other thing, love the honour of God, and the glory of Christ. The first the world loves. The second the world despiseth, albeit on the other side it prise and esteem them. And the third the world despizeth, hates, and persecutes. The first God knows not. The second God abhors. The third God prizeth, loves and favours. Where I do not understand, that God prizeth, loves, and favours this third sort, because the world despiseth them, abhors them, and persecutes them, but that the world despiseth, abhors, and persecutes them, because God prizeth them, loves them, and favours them. Farther I understand, that from their thus feeling themselves on one part prized, loved, and favoured of God, and on the other part despised, persecuted, and hated of the world, it redounds, that they following where the holy spirit leads them, running after Faith, Hope, and Charity, esteem themselves Pilgrims in this present life, esteeming themselves Citizens of eternal life: Esteeming themselves Pilgrims in this present life, they live like Pilgrims, having no intent to inherit in this present life, nor to rejoice of that which they rejoice, who are Citizens thereof, and so they pass lightly through all these things, setting affection to none of them. And holding themselves Citizens of eternal life, they begin to live, as they live there, and they have intent to inherit in it and to rejoice in that which they rejoice in, who are citizens thereof, and herein they set their affections. They I understand that albeit the remembrance of death frightens them in regard of the sense, in regard of the liveliness that is in them in their affections, and appetites in regard of esteeming themselves Pilgrims in this present life, and citizens of eternal life, it comforts them, and gives them content, considering that death is the end of their Pilgrimage. They who albeit they be indeed prized, loved and favoured of God are not yet despised, hated, and persecuted of the world, do not as yet esteem themselves Pilgrims in this present life, not being handled as Pilgrims, albeit they esteem themselves Citizens of eternal life, in as much as they know, that they are prized, favoured, and loved of God. It is true indeed, that this estimation is not entire, nor perfect in them, until that the world knowing them prized, loved and favoured of God, begins to handle them as Pilgrims, despising them, hating them, and persecuting them. For as then they feeling themselves handled by the world as Pilgrims, have recourse to Christ, and recourse to God: and being as they are more prized, more loved, more favoured of God, and more illustrated in the knowledge of eternal life, they esteem themselves Pilgrims and strangers in this present life, in such manner that however afterwards the world return to prize, love, and use them well, they do not leave to esteem themselves Pilgrims, and to hold it good to go out of this pilgrimage. Here I understand two things: The first, that it is Gods will, that they whom he loves should live as Pilgrims. And the second, that between them who hate the world, because they are persecuted of the world for piety, and them who hate the world for other respects, there is this difference, that these second although they bear hatred to the world, whilst they are despised of the world, and would be contented to go out of the world, when the world returns to prise them loving the world they would by no means go out of the world. And the other after that they once hate the world seeing themselves despised hated and persecuted of the world, they never more return to love the world, how much soever it love, and esteem them. This difference proceeds from hence, that following the light of the holy spirit, and being illustrated in the knowledge of eternal life, they do always hold themselves for pilgrims in this present life, and always hold themselves for Citizens of the Kingdom of God and in eternal life, and therefore hate this life, and rejoice to go out of it. On the contrary the other following the natural light have no certainty of eternal life; and if they have any, they do not stand sure to be well in it, & therefore they do not altogether hate this life, nor rejoice to go out of it. In this discourse christian persons shall understand, that they are to esteem themselves pilgrims and strangers in the world in this present life, and that they are to esteem themselves Citizens of the Kingdom of God, and of life eternal: And that if so be the feeling themselves very fearful of death shall make them know that they are not come to this to esteem themselves pilgrims, they ought with continual prayer to pretend it, being certain, that by how much more perfectly they shall stand therein, than they shall be most like to Christ, and most like to God, who have been and are in this present life strangers and pilgrims, and like such have been, and are used. And to every Christian person it appertains to procure to be like to God, and to the son of God jesus Christ our Lord. CONSID. XCVII. Whether justification be a fruit of piety; and whether piety be a fruit of Justification. WIlling to examine between these two gifts of God, Piety and Justification, which of them may be said to be the fruit of the other, that is, whether piety be the fruit of justification, a man being first just, before pious, or whether justification be the fruit of Piety, a man being pious before just; and willing in this matter to proceed with order as it were, I first say, that by Piety I understand the true divine worship, which consisteth in worshipping God in spirit, and in truth, john 4. approving with the mind whatever God doth, holding it for just, holy, and good. In this signification I understand S. Paul useth this word Piety: 1. Tim. 3. And I say, that by justification I understand the purity of conscience which dares appear in judgement, such as was S. Paul's, when he said there is laid up for me a Crown of righteousness, etc. Passing on farther I understand, that calling into counsel for the making of this examination the natural light, prudence and humane wisdom, she will always say, and affirm, that justification is a fruit of piety, understanding that one cannot have justification, and purity in his conscience, if he do not first adore God in spirit and in truth, giving unto him that which it ought to do as his creature; and that suddenly when he gives to God that which he ought to give, he is just having cleanness in his conscience. And so it is resolved, that justification is a fruit of piety; since from a man's being pious it redounds that he is just. Farther I understand, that calling into counsel for the making of this trial the holy spirit, and the Christian spirit, he will say and affirm, that Piety is the fruit of justification, understanding that a man cannot have Piety, worship God in spirit and truth, if he be not first just accepting the Gospel of Christ making Christ's justice his, and understanding that instantly when a man believing is just, he begins to have Piety adoring God in spirit and truth. And so it is resolved, that Piety is a fruit of justification: for a man is first just, then pious. If that were true which natural light saith, prudence and humane wisdom for the selfsame cause it would follow, that there hath not been, nor is, nor shall be a pious man, I would say, who should give entirely, & completely unto God that which he ought to give. And it being true, that which the holy spirit, and the Christian spirit saith, it well follows that there hath been, is, and shall be a great number of just men: for there have been, are, and shall be many men, that have been, are, and shall be iustistified by Christ, accepting, and making Christiustice theirs. Men that judge, that justfication is a fruit of piety, by the self same case give testimony of themselves, that they judge by natural light, by prudence, & humane wisdom, as Plato, and Aristotle would have judged, who had no notice at all of Christ. And in very truth, I know not what they think of Christ, of the Christian business, nor of the Gospel. The men that judge that Piety is a fruit of justification, by the selfsame case give testimony of themselves, that they judge by the holy spirit, by the Christian spirit, as S. Peter and S. Paul judged, who largely knew Christ, and had the spirit of Christ. They have this opinion of Christ, that in him God chastised all our sins, that is, all that wherein we fail unto that which as the creatures of God we are bound to give unto God. They think of the Christian business, that it is a living under the government of the holy spirit in holiness and justice. And they think of the Gospel, that it is a Proclamation that compriseth these two things, Remission of sins, and justification by Christ; And the regiment and government of the holy spirit: Of which two things they enjoy, who believing in Christ accept the Gospel. From all this discourse I gather, that they who understand Justification to be a fruit of Piety, follow Plato and Aristotle; And that they who understand Piety to be a fruit of justification, justification being a fruit of Faith, follow S. Paul and S. Peter. It is also gathered, that this name Piety understood in the manner in which it is here understood, it cannot be attributed to God, because he owes no man any thing. Nay on the contrary every one owes to him. And that which he doth with us, is not for piety, is not for debt, nor for obligation, but for compassion, for mercy and for liberality, being in every thing towards us compassionate, merciful, and liberal; Which ought principally to be known in this, that he put all our sins on his precious son jesus Christ our Lord, to put on us the justice of the selfsame jesus Christ our Lord. CONSID. XCVIII. How that is to be understood, that the holy Scripture saith, attributing condemnation sometimes to infidelity, and sometimes to evil works; and salvation sometimes to Faith, sometimes to good works. AMongst those things in holy Scripture, which give molestation to Christian persons, who having faith feel within themselves the fruit of Faith, that is, justification, and the fruit of justification, that is, the peace of conscience, when they will examine with them their conceptions, their spiritual feelings, I hold for very principal this, that feeling themselves justified by Faith, & consequently with peace of conscience, cannot understand for what cause Christ speaking of the day of judement, saith, that he will condemn some because they have not done well, and will save others, because they have done well: Nor for what cause S. Paul saith, That God will render to every man according to his works: Rom. 2. And S. Peter, That God will judge every one according to his works. At which they so much the more marvel, in as much as the same Christ saith, that he that believes shall be saved, and he that believes not, shall be damned. And the selfsame S. Paul saith, that the Faith of the heart justifieth, and the confession of the mouth saveth. And the selfsame S. Peter attributes the salvation of the soul to Faith. And from their not understanding of this matter it comes to pass, that every one of them thinks in this manner; If God be to judge me according to my works, there is no doubt but he will condemn me; for there is not in them any goodness; nay in those which seem best, there is more contamination of self-love, interest, and proper glory, in such sort, as if I be to be judged by my work, it will go ill with me. Whereupon being desirous to take away this molestation, and this scruple of Christian persons, and spiritual, and to salve the intelligence of the holy Scriptures, in such sort as they should not contradict themselves, I think thus, That in good or evil works God considers not the quantity, but the quality, which consisteth in the mind of him that doth the works in the thing wherein he implies it. That this is true in evil works needs no proof: and that it is true in good works is evident by that which Christ saith of them that cast their moneys into the Treasury of the Temple, praising the mind of him that did the works, And it is evident likewise by that which the selfsame Christ saith speaking of the day of judgement, where he doth not say that he will save them who have been charitable simply, but they that have been charitable with himself, that is, they who believing shall stand incorporated in him. Whence it seems that Christ saith, that he will save them who have used charity with him, and condemn them that have not used it. Now it being clear, that they cannot work with a pious mind, but only who are pious, and holy; nor can know Christ in his members to use charity towards him, but they only, who appertain to the selfsame body of Christ, it is clearly approved, that none can work well, work Christianly, but those who are the members of Christ, those who have the spirit of Christ, and are pious, and holy, and just, and believe in Christ. And this being approved it is likewise approved, that it is the selfsame in holy Scripture to say, That men shall be saved by their good works, and condemned by their evil works; and to say. That they shall be saved by their Faith, and condemned by their Infidelity. Whereupon Christian persons are to two things. The one, That they only work well for holding themselves justified by Christ, they do not pretend to justify themselves by their own good works, and so working they work purely for the love of God, and not for their own proper love, as those men work, who not holding themselves justified by Christ, pretend to justify themselves by their own good works, and so working for their own proper love, proper interest, and not for the love of God, they no not work well; for their works do not please God, cannot be called good works. The other, that God judging them according to their works, will not put to their account the contamination that he shall know in them, having pardoned them original sin together with all that which they have from this evil root. And because he will put to their account the Faith which he shall have given them, and the purity that shall be in their works whether few or many, in as much as they shall be the fruit of Faith. And so God shall save them, showing in the outward judgement, that he saves them for their good works, saving them indeed by the Faith, which he shall have given them. God shall justify the sentence with which he condemns the impious, & superstitious, and shall save the pious, and holy, alleging the outward works of the one, and the other; the living with holiness and justice on the one part, and the living with injustice, and impiety on the other part. But this shall not be but for men who know not, nor see not but in the outward. And in the self same sentence they who know, and see the inward, the root whence this living & working on the one part, and this living and working on the other grow, they being more than men by the Christian regeneration, shall know, that Faith hath saved them that shall be saved, and that infidelity shall have condemned them that shall be condemned. Here may an impious person say to me willing to calumniate holy Scripture, and a superstitious willing to canonize his own superstitious works; If this which thou sayest be true, what need were there to make mention of works Were it not better that the Scripture stood solid in saying that whosoever shall believe shall be saved, and whosoever shall not believe, shall be condemned? To them I will answer three things. The first, that from their not understanding the Scriptures it proceeds, that they find inconstancy in them, and they would not find it, if they understood them, & they should understand them, if they would not understand them with prudence, and humane reason, which is incapable of the things which are of the spirit of God, such as are the holy Scriptures. The second, That God having as it hath been said to justify his sentence before men, who see not but the outward, it is necessary that he should allege the works which are outward, those which give testimony of the Faith of him who believes, and of the infidelity of him who believes not. And the third, That all men being most ready to work evil, and most slow to work well, it seems a necessary thing, that the holy Scripture should use this manner of speech to refrain the proneness to evil, and to incite the slowness to good, to the end, that as they who now feel the Regeneration, and Christian renovation, should depart from evil, and apply themselves to the good, only for the duty of the selfsame regeneration, and renovation, to observe the Christian decorum, not to grieve, nay rather to rejoice the holy spirit. So they also who begin to feel themselves regenerated, and renewed, shoul do the selfsame to make firm their vocation, and to work their salvation. And that should they also do, who do not know the regeneration, nor renovation, for fear of being condemned. And so even these should be less evil: And they being less evil should be more good for their proper interest; until such time as having begun to feel the affections of the Christian regeneration, and renovation, they also may be good, not doing evil, and doing good not now for fear, and for interest, but only for the duty of Christian persons incorporated in jesus Christ our Lord, to whom be glory forever. CONSID. XCIX. Whence it proceeds that men b●…eve not that all our sins were chastised in Christ, or they believe is with difficulty. COnsidering the extreme difficulty, wherewith men bring themselves tobelieve the Gospel, the good news of the Remission of sins, justification, and reconciliation with God for the justice of God executed on Christ, For as much as they also who believe by revelation, and divine inspiration, find more difficulty in believing this Remission of sins, justification, & Reconciliation, than all other things beside, which the Christian Church believes, I have many times set myself to think whence this difficulty may proceed, And lastly I am come to this resolution, that to believe this. Remission of sins, justification, and Reconciliation a man finds in himself the contradiction of his evil conscience; and from hence it comes, that with extreme difficulty they who believe by divine Revelation, and divine Inspiration, bring themselves to hold themselves for just: They who believe by opinion, and relation being never able to bring themselves to this. They who believe being inspired, until they find peace in their consciences, do not entirely believe the Gospel. And finding peace in their consciences, the inward contradiction ceasing, the difficulty of believing the Gospel is taken away. They who believe being taught, as they never find peace in their consciences, they never believe the Gospel: For the inward contradiction never ceaseth, that not ceasing, neither doth the difficulty in believing cease; nay whilst the contradiction lasteth, the difficulty may be called impossibility. Men do easily believe by relation of holy Scriptures, that God is most omnipotent, most just: They believe, that Christ is most innocent, and pure from all sin: They believe that Christ suffered by the will of God: for in none of these things they find inward contradiction which sufficeth to cause that they should not believe that which holy Scriptures affirm. And not to exclude the benefit of Christ they believe also that Christ satisfied for original sin; for neither in this do they find contradiction, in as much as their consciences not accusing them of original sin, they not knowing their own proper fault therein, they easily bring themselves to believe, that without their proper merit that is pardoned unto them, wherein they know not their own 〈◊〉. And when it comes to the point to believe that Christ satisfied God for the sins that every one of them commits, albeit they have the Scriptures which most largely give testimony thereof, nay all they in conformity preach this, suddenly they draw back, because they find the inward contradiction in their own consciences, and so they resolve to restrain the benefit of Christ only to original sin; understanding it after their own manner: or to enlarge it also to their proper sins, but with the addition of proper satisfaction. As if Christ had said, I have satisfied for the sins of you all, but with condition, that every one should satisfy for his own. And they consider not the injury which herein they do to Christ, they consider it not because they feel it not, and they feel it no●… because they know not Christ. They who by God's gift believe, that God is most just, that Christ is most innocent, that it was the work of God that Christ should suffer, and that he suffered for original sin, in the end reduce themselves to believe, that through Christ's sufferings they get remission of sins, and are just, and are now in the grace of God reconciled with God: considering in this manner, if God be most just, if Christ be most innocent; if that which Christ suffered, he suffered by the will of God, and the will of God was that he should satisfy for original sin, it is also true, that men who have obtained the whole pardon of their sins, are just, and are reconciled with God, since from original sin it comes to all to be sinners, unjust, and enemies of God, and it comes for us to do things, whereby we grow in injustice, & in enmity. With this Consideration they pacify their consciences, and facilitate their believing, and hold for certain, that they who do not believe this, either do not believe that God is most just, or do not hold that Christ is most innocent, or do not believe that it was God's will that Christ should suffer, for if they did believe it, they would believe that which follows, that is, that he suffered not for himself, but for them, and so would hold themselves for Iust. Here I understand all this, First, the blindness of humane wisdom, which is not capable of the truth which the Gospel preacheth. Secondly, the ignorance of men, who not understanding whence this incapacity comes do not attend to remedy but to cover it. Thirdly, that Christ satisfying for original sin he satisfied for all that which we sin through evil inclination, which is natural unto us through original sin. Fourthly, that the faith of them who believe being taught, neither quieting, nor pacifying their consciences, doth not facilitate them to believe that all our sins were chastised in Christ. Fiftly, that the faith of them who believe inspired, quieting and pacifying their consciences facilitaeth them to believe, That all our sins were chastised in Christ. And so it is, that they who have this infpired faith, proving and experimenting in themselves the truth which the Gospel preacheth, come to understand by experience that which at first they believed by inspiration. First they believe that Christ was chastised for them. For so the Gospel preacheth unto them, and they are inwardly moved to believe that is true. Afterwards finding peace in their consciences they understand in what manner Christ was chastised for them. They who do not believe it, or believe it, not being inspired, but taught, never finding peace in their consciences, never understand that saying of the Prophet being fulfilled in them, Except you shall believe, ye shall not understand Esay. 7. CGNSID. C. That the fruits which in Christian Persons in the beginning of their Incorporation in Christ seem of the spirit, are of the flesh. seeing by experience that almost in all persons, who accepting the Gospel come to be incorporated in Christ, in the beginning of their incorporation there are found certain tastes and feelings, and certain desires and vehemencies, and certain intelligences of holy Scripture of the Christian business, and certain tears, all which seem to be of the spirit, and is altogether of Flesh, and as matter of the Flesh in time dries, and falls. And willing to understand whence this proceeds, I have considered, that to every one of them, who are incorporated in Christ, that befalls, which to a branch, which being cut from one tree is grafted in another. I would say, that as that branch would not produce the fruit which it doth, if it were not grafted in that tree; but that first fruit is as it were altogether of the sap which it brought with it from the tree, from whence it was cut: so the person incorporated in Christ would not have the tastes or the feelings, nor the vehemencies, nor the desires, nor the intelligencies, nor the tears which he hath, if he were not incorporated in Christ; but that is as it were all Flesh, affection of the flesh, and complacency, and satisfaction of the flesh, which standing yet alive, and not able to satisfy itself, nor to please itself in carnal matters, pleaseth itself and satisfieth itself in spiritual matters. Whence I understand, that every person who comes to be incorporated in Christ, may rejoice himself of those tastes, and feelings, of those desires, and impetusses and of those intelligences, and tears, in as much as they assure him, that he is incorporated in Christ; for as much as he should not have any of these things, if he were not partaker of the incorporation. And I understand, that holding them for fruits of the flesh and not of the spirit, by the sap of that root of Adam, & not of that root of Christ, he ought to cast them away, and to cut them off, no ways feeding himself with them; for that would befall him which befalls many persons, who feeding themselves with such meat, persuade themselves to live in the spirit, and live in the flesh. And I understand, that they ought to have intent, that there should be nothing found in them, but that which is of the spirit, and of the root of Christ, in which he stands incorporated, and as it were engrafted, holding for fruit of the root of Christ, humility, meekness, patience, the despising of himself, the denial of his own proper will, the obedience to God, charity: for all these things were seen in Christ whilst he conversed corporally amongst men: and unto these doth God inspire us, and the spirit of Christ moveth us. And these shine out in them, who stand perfectly incorporated in Christ; and the fruits redound to the Glory of God, and to the glory of jesus Christ our Lord. CONSID. CI. Whence it proceeds, that the impious cannot believe; that the superstitious believe with ease; and that the pious believe with difficulty. IN the Impious I consider the impossibility in believing; and I call them impious, who make profession to be the enemies of God, as Pharaoh, and as the Scribes, and pharisees, who were contrary unto Christ. In the superstitious I consider the facility in believing; and I call them superstitious, who not being pious make profession of piety, and believe that they are pious. And in the pious I consider the difficulty in believing; and I call them pious, who having by the Spirit accepted the general pardon, which the Gospel offers unto us, attend to confirm themselves in it, and to live in this present life, a life like unto that, which they are to live in life eternal. The impossibility of the impious I understand consists in this, that God blinds their eyes, and shuts their eyes, and shuts their cares, and harde●…s their hearts, to the end that not knowing the general pardon, which is intimated unto them, they do not believe it, and so do not obtain salvation. This S. john understood in this manner, when he said, therefore they could not believe, because Esaias said again, he hath blinded their eyes. Nay this very thing Christ meant, as it is proved by the three other Evangelists, and S. Paul understood it, as S. Luke testifieth the last of the Acts. The facility where with the superstitious believe, I understand proceeds from their believing with humane wisdom, from believing by opinion, and by relation, and from believing by use, and custom, they holding it for impiety to doubt. That this is true is approved by this, that amongst those true things which they believe, they believe many other false things, and they believe the false things more than the true. Nay they do not believe that which is the foundation of all true things, that is, the remission of sins, and the reconciliation with God by the justice of God executed on Christ. And I say they do not believe it; for if they did believe it, for the selfsame reason they would leave to be superstitious, and would be pious. The difficulty wherewith the pious believe, I understand proceeds from human wisdom, from evil conscience, and from the liveliness of mind, and from the lasciviousness of the flesh, and it proceeds from human wisdom: for by how much they go on the more procuring to certify themselves in the faith, so much the more contrast, and impediment doth human wisdom go making against them in it. That this is true, is approved by this, that because they principally procure to certify themselves, and confirm themselves, that all their sins were chastised in Christ, in this they who are Christians, find more contrast, then in all other things which they believe. It proceeds from evil conscience, in as much as it accuseth a man as the enemy of God: and therefore he with difficulty assures himself in that which the Gospel believes, that God hath now pardoned him, and holds him for his friend. That this is true is approved by this, that instantly when a man finds peace in his conscience, he stands confirmed in the faith, in such manner that he is, little solicited to doubt. It proceeds from the liveliness of the mind, and from the lasciviousness of the flesh, in as much as man's mind being a friend to life, and his flesh being a friend to rejoicing, doth eagerly combat against the faith, understanding, or divining, that faith slays in a man the liveliness of the mind, and mortifies the lasciviousness of the Flesh. That this is true is approved by this, that according as the vivacity of the mind goes dying in a man, and the Lasciviousness of the flesh, so the believing goes on facilitated. But it is not to be understood, that the death, nor the mortification are those things, which facilitate to believe, but that faith being that which kills us, and mortifies us, the believing is facilitated in us, the forces being taken away from our enemies; I say from them, which make difficult to us our believing, in such manner as humane prudence, an evil conscience, and the vivacity of our minds with the lasciviousness of our flesh are three Instruments, whereby the evil spirits serve themselves to make difficult our believing to us, who believe by Revelation, and by divine Inspiration, nay with these three self same Instruments I understand that the belief of the general Pardon is hindered to the superstitious, who with ease believe all other things: and with the same I understand the believing is made impossible to the impious, whom God hath made blind, deaf, dumb; there being in all that is in the impious, in the superstitious, and in the Pious self love for the Principal enemy. And certainly it is true, that from it proceeds the contradiction of human prudence, from it the contradiction of the evil conscience, and from it the repugnancy of the liveliness of the mind, and of the lascivious●…esse of the flesh. That this is true, is approved by this, that if there were no proper love, a man would not be so curious in willing to assure himself of the Christian verity, he would not be so scrupulous in his conscience, nor would so much repugn against the death of the liveliness of the mind, nor to the mortification of the lasciviousness of the flesh, and so the contradictions would cease, and the contradictions ceasing, the difficulty of believing would also cease. From all this discourse this resolution may be taken, that if the wicked would be free from the impossibility in believing, they must attend to renounce their proper love, if they can: And that if the superstitious would know that they are not pious, that they do not believe as they ought to believe, nor that which they ought to believe, they must attend to despoil themselves of their proper love as much as they can: And that ●…he Pious who shall feel themselves molested with the difficulty of believing, and would take away the difficulty, and so facilitate the believing, they must travel to disenamour themselves of themselves, and of the world, and to enamour themselves of God, and of Christ. This they shall do considering the evil that is in themselves, & in the world, and the good that is in God, and in Christ. I say that this consideration will be very profitable to them, so that it always go ac●…ompanied with prayer, praying God, that he would disenamour them of themselves, and of the world, and that he would enamour them of himself and of Christ; and that he would slay, and mortify in them all that which is flesh, and humane prudence, to the end they may be capable of so great a quantity of faith as may suffice to cause, that they never come to doubt, nor to stagger in it, being to him always loyal, and faithful, as belongs to them, being made his sons by the incorporation wherewith they stand incorporated in his only begotten son jesus Christ our Lord. CONSID. CII. That Christian faith hath necessity to be confirmed with experience: Of what kind the experience is, and how it is obtained. BElieving being the foundation of the Christian business, which consists in accepting the general pardon by the justice of God now executed on Christ, it seems a proper thing, that a Christian should exercise himself in those considerations, which appertain to believing. And so amongst other things which I have considered about believing, this is, that a man never stands solid, and firm, and constant in the Christian faith, until he have in himself some experience of that which he believes. And it is as certain, that he holds so much firmness, as he holds of proper experience; and no more at all. It befalls us that believe with the Gospel that which comes to pass to us with a very wise and spiritual man: I would say, that as whilst we believe the wisdom, and spiritualty of this man by relation of othermen, we are in such manner disposed, that other men coming, who make us contrary relation, we shall change the opinion which we had of him, or at least we shall doubt of it, until having strict familiarity with such a man we know by experience, that the relation is true which was made us, for as than no man is able to perswadeus the contrary: even so likewise whilst we believe that which the Gospel saith, that God chastized all our sins in Christ, by their relation who preach the Gospel to us, we stand in hazard, that other Preachers coming, which should tell us the contrary, we shall believe in another manner, or at least we shall doubt of the first preaching, until that we having experience of that which is preached unto us in the Gospel, stand firm, and constant in that which we believe, all the men of the world being unable either to change, or alienate our faith in any manner, after that it is confirmed by proper experience. Whence I understand that the first and principal intent, which we ought to have, who accept the Gospel, believing that in Christ God hath chastised all our sins, is to get the experience of this, to the end that our faith being ●…o confirmed no man may be able to sever us from it, nor to make us doubt thereof, nor to stumble, as they are able, whilst our faith is not confirmed with experience. And if any man shall ask me, how the experience offaith is g●…tten? I will answer him, that then a man hath experience of that which he believes, when he hath peace in his conscience, it seeming to him, that he can appear in the judgement of God with that selfsame security wherewith he would appear, if he had lived with that innocency wherewith Christ lived, and had by Gods will suffered that, which Christ suffered. Farthermore I will answer him, that mortification, and vivification are most efficacious experiences, by which our Faith is confirmed, in as much as they only, who believe, know themselves just in Christ, have mortification, and have vivification. And if another shall ask me, saying, how shall I do, who believe, to confirm my faith with experience? I will answer him two things. The one, that he despoil himself of all justifications, that are without Christ, as well of those which consist in not doing, as of those which consist in doing, and that embracing himself only with the justification which is in Christ, which doth consist in believing, he travel with prayer to God, supplicating him, that he would make him feel the peace of conscience, that he would mortify him, that he would make him alive: and the Other, that he keep very strict account with himself, with his works, with his words, and with his thoughts, with intent to know in all these things how much mortification, and how much vivification he hath gotten; and with intent also to mortify himself, and to make himself alive every day, more pretending to get this Christian experience, with which the Christian faith is confirmed. And to him that would consider to have the scien●…e, how he ought to do to despoil himself of his own justification, and so as well of those that confist in not doing, as of those, which consist in doing, I should say unto him, that of those which consist in not doing he shall despoil himself, knowing that if he do not kill, if he do not rob, if he be no fornicator, if he do no injury to his neighbour, it is either because he is not inclined thereto, or because he fears the shame of the world, or the punishment wherewith such sins are punished in this life. And of this he may certify himself, considering that he forbears not to do other things, unto which he is inclined, which are not so shameful in the world, nor are not chastised in this life; such as are ambition, honour, proper satisfaction, and proper reputation. And I will say unto him also, that of the things which consist in doing he shall despoil himself, knowing on one side the superstition which he hath put in some of them, and on the other side the self love with which he hath contaminated, and defiled the other. And in this manner he shall come to these terms, that knowing himself in himself deprived, & despoiled of all justification, he shall be constrained to embrace himself with that which the Gospel offers unto him, showing unto him, how God chastized all our sins in his only begotten son jesus Christ our Lord. CONSID. CIII. Against the Imagination, with which our Christian Faith is troubled. THat which I have ofttimes said, that for a man to be solicited to doubt, is a sign of Christian profiting, I now return to consider. For I understand that such solicitation grows from a man's willing to believe, and from his desiring to stand firm, and constant in the Christian Faith, in the general Pardon which is intimated unto men in the Gospel. The impious are not solicited to doubt, because they neither will, nor desire to believe, Nor the superstitious neither are solicited to doubt; For believing with humane, and earnall wisdom they have none to solicit them to doubt. They who have made progress in Christian living are little solicited to doubt: for having with much experience confirmed their faith, they have disarmed their enemies, I say those that did solicit them to doubt. And here I understand, that men are uncapable of being able to have so much Faith in the, that they should be altogether freed from being solicited to doubt, and therefore God gives them the Faith according to their capacity, as we do not put so hot water into a glass vessel, as into one of earth, nor into one of earth, as into one of bra●…e, accommodating it unto the capacity of the vessel, not willing it should be broken; in such sort as the much solicitation to doubt remains only for them, who having left impiety, and being here freed from the deceit of superstition, begin to accept by the holy spirit the general pardon which the Gospel publisheth, and begin to bring forth ●…uit in Christian living, and go profiting in it. For they desiring to believe find alive in themselves humane prudence, of which the evil spirits serve themselves to solicit them to doubt. And so it is, that when one of these persons renouncing, and leaving his own justifications, those which consist in doing, and those which ●…onsist in not doing, will embrace himself with the justice of Christ, which the Gospel offers unto us, when through his own imperfection he sees it not so clear, and discovered, as he sees corporal things, and those which consist in humane prudence, he is suddenly tempted, and solicited to doubt of the truth, which the Gospel affirms: Whereupon such a person ought suddenly to remedy to the temptation in this manner. First, he shall hold for a certain countersigne of his profiting in Christian Faith to be solicited to doubt, and he shall say, If I had not a will and desire to believe, I should not be solicited to doubt, as I was not solicited when I did not stand in this will, and in this desire, and so he shall come to quiet himself with this matter, whereby the Devil procures to disquiet him. And if there shall come a fancy to him to say that his doubting is of the same quality with that of them who doubt without spirit, he shall say it is not true; for they who doubt without spirit feel no distaste in doubting, nor desire not to be free; and I feel distaste in doubting, and desire to be free of it, and consequently am certain that my doubting is not of that quality with that of theirs who doubt without spirit; I would say, without being tempted, and solicited to doubt, because they desire to believe. Secondly, he shall think thus, if this Christian faith were not a spiritual and divine thing, it would not find in me the contradiction which it finds, as those things have not found contradiction in me, which were not spiritual nor divine, but superstitious, and humane, in which I would persuade myself. And in this manner the contradiction, with which the Devil would disquiet him, shall be an instrument to him to quiet him. Thirdly, he shall think this: If this Christian faith were not the gift of God, I should not feel in myself the new desires to please God, to stand always united with God, to see him glorified and sanctified of all men, which desires after that I have in earnest applied myself unto it I seel. And in this manner with the experience of the love of God he shall certify himself of the truth of that which the Gospel affirms. fourth he shall think thus: If this Christian faith were not a spiritual, and divine thing, it would not have begun to give me an abhorring of corporal things, humane, and of the world, the which albeit I do not altogether abhor, I am at least come to this, that I do not love them, I do not procure them, I do not desire them as I was wont. And in this manner by experience of mortification he shall confirm himself in the Christian truth. Fiftly, he shall think thus: If I knew any other better thing than this, or at least that were equal to this, with which I might appear before the judgement of God, I should indeed have cause to doubt of the truth of this; Now I knowing no other thing better, nor other thing such as it is, I have no cause to doubt. And in this manner he shall certify himself that he is come upon the gain, and not on the loss, and that in persevering in this Christian faith he cannot lose, but gain. And if it shall come into his fancy to say that he might lose much in case that which the Gospel saith were not true, in as much as he should attribute that to Christ, which were not due to him and it not being due to him he should come to offend the glory, and the majesty of God; he shall instantly have recourse to experience, and think thus; After that I know myself pardoned through Christ, and reconciled with God through Christ, acknowledging myself dead with Christ, and raised up with Christ, and expecting my glorification with Christ, I know, and feel, and find in me the beginnings of mortification through the despisall of the world, and of myself; and I feel the beginnings of vivification through the love and affection to God, to the glory of God and to the will of God. And these principles are good. And it being true, that from an evil cause never comes a good effect, it is true also, that the cause is good, whence this effect is grown. And therefore it is most certain and true that which the Gospel publisheth and affirmeth: That God having put on Christ all our sins, and having chastised them all in Christ he hath pardoned us all, and hath reconciled us with himself by Christ; which pardon, and reconciliation all they which believe enjoy. Here the Christian person shall stay himself, who willing to embrace himself with the justice of Christ shall be disturbed with the persuasions which shall solicit him to doubt, and shutting the door to them which may come, shall recommend himself to God saying with Hezechias, Lord I suffer violence, answer for me. Isaia. 38. And let him be sure, that God will help him, fulfilling with him that which he promised by David, where he saith, I am with him in trouble, I will deliver him, and bring him to Honour. CONSID. CIV. That Baptism through the Faith of the Gospel is efficacious even in Children, who die before they come to the age to be able to approve their being Baptised. TAking occasion from that which S. Peter saith, That the Ark wherein Noah saved himself in the flood, was a figure of our Christian Baptism, I have considered that as Noah giving credit to the word of God did believe that the flood would come, and did believe that himself and his should be saved in the Ark; not by virtue of the Ark, which could not naturally work this effect but by the will of God, who used this Ark for an instrument of safety to him and his: so we also giving credit to the Gospel of God believe that Christ shall come to judge the quick and the dead; and we believe that all our sins being chastised in Christ we and ours shall be saved in that judgement, being Baptised, not by virtue of the water which cannot naturally work this effect, but by the will of God, who useth the water for the means of our salvation. God could well have saved Noah in the flood without the Ark; and it seems he took the Ark for the means to condescend unto the frailty of Noah, who more easily believed that he should be saved in the Ark, than he would have believed that he should have been saved without the Ark. Albeit he did not trust in the Ark, but in the word of God, who promised to save him in the Ark: and so not the Ark, but Faith was that which saved Noah, with which he made the Ark, and put himself in it. In the self same manner God could well save us in day of judgement without the water of Baptism, and it seems he takes the water for the means to condescend unto our frailty, which causeth that we do more easily believe to be saved by Baptism, than we should believe to be saved without it, albeit we have not confidence in the water, but in the word of the Gospel of God, which promiseth to save us by Baptism: And so we shall be saved in the universal judgement, not because we are Baptised, but through the Faith with which we are Baptised. Where I understand two things: The one, that to all of us who are Christians, it appertains to secure ourselves in the judgement of God with the remembrance that we were baptised, as Noah secured himself in the Flood with the remembrance of the Ark, the Ark being to him that which Baptism is to us. The other, that we who are baptised being children are to assure ourselves that we are then really, and indeed baptised, when the years of discretion being come, and feeling by the will of God the voice of the Gospel we rejoice to be baptised, in such sort, that if so be we were not baptised, we would then be baptised; That betiding tous which might have befallen a man, who had been put into the Ark of Noah whilst he was asleep, who being awaked, and finding himself in the Ark would have thanked Noah, that had put him in the Ark; affirming, that if he had not been entered therein, and could have entered therein, he would without all doubt have entered therein. In such sort, that as that man being entered into the Ark not by his own proper faith, but by the Faith of Noah, should have saved himself in the Ark by his own proper faith, esteeming it good, that he had entered into the Ark: So we who in out infancies were baptised having entered into Baptism not through our own proper Faith, but by the Faith of them who put us therein, shall be saved in Baptism by our own proper faith, approving and holding it for good to be Baptised. Another thing also may be said, that as the Beasts which Noah put into the Ark entered in by the faith of Noah, & were saved in the Flood by the faith of Noah, they having neither knowledge of good nor evil to enter into the Ark, nor to approve their entering in, but being put into it: So the children of the first Christians, who enter into Baptism by the faith of their Parents, and come not to the age to be able to approve or reprove that which their Fathers have done, they, because they have not the knowledge of good or evil, shall be saved in the day of judgement by the faith with which their Fathers have put them into Baptism. In effect exceeding great is the force, & efficacy of Faith, I say of that which giving credit to the promises of God, stands certain of the fulfilling of them, showing its certification by putting in execution that outward thing, which on God's behalf is commanded. This Faith saved Noah in the Flood by means of the Ark, and this Faith shall save all us in the day of judgement by the means of Baptism: us, who believing the Gospel shall be Baptised in the name of the Father, and of the Son, and of the holy Ghost, to whom be glory for ever, Amen. CONSID. CV. Three principles whence the ignorances arise, with which men err against God. COnsidering that which S. Paul saith of the sin which he had committed against God in persecuting the Christian Church, But I obtained mercy because I did it ignorantly in unbelief; And considering the prayer wherewith Christ being put on the Cross prayed his eternal Father for the sin of them that crucified him, saying, Father, forgive them, for they know not what they do. And considering that which S. Paul saith of the wisemen of the world; For if they had known it, they would never have crucified the Lord of glory; I have gathered three Principles, from which I understand and all the errors which men do against God through ignorance do proceed. The first is Malice. The second is Inconsiderateness. The third is Incredulity. In this manner from S. Paul's standing in unbelief, from his not believing that Christ was the Son of God, that he was the promised Messias in the Law, that he died for▪ the sins of every one, that he was raised up for the resurrection of every one, and that he was glorified for the glorification of every one, it proceeded, that he persecuted and slew them that did believe and preach this, thinking therein to do service to God, as from step to step others have done with the selfsame intentions which S. Paul did, who as S. Paul have erred and do err against God; not by Inconsiderateness; for he, and they go with attention to that which they do; nor through Malice; for they do not hate for their own interest those whom they persecute, but through Infidelity, because they do not believe in Christ. Whence I understand it proceeded, that God using mercy which S. Paul gave him to know Christ, and so of a famous persecuter he became a most famous Preacher, as I understand hath befallen them who have erred as S. Paul erred. From the Gentiles, who were Ministers, and executers of Christ's death, not considering what they did, proceeded that they erred inconsiderately killing the innocent, as many Gentiles have erred, who have been the death of many Christians not confidering what they do. For if they did ●…onsider it as they ought, there is no doubt they would not do it. And therefore because they err as Beasts, their error is not put to their account. This I believe, holding for certain that God did hear Christ, when he said, Father, f●…rgiue them, for they know not what they do! And S. Steven, when he said, Lord, lay not this sin to their charge! From that the Scribes and Pharisees minds stood full of indignation against Christ, as have been and are from time to time full of indignation against them that imitate Christ, the minds of those, who being like unto the Scribes and Pharisees, make profession of outward holiness being void of the inward, it did proceed, that is come to pass, and goes on proceeding that maliciously killing them, whom they have known and do know to be members of Christ, who have been always hated of the Saints of the world, because they ruin, & throw down that sanctity, whereof they make profession. With them I do not understand that God useth mercy: For albeit they stand as S. Paul did in Incredulity, that is, not in credulity, which maketh the err, but proper Malice and Malignity. Nor do I understand that Christ prayed, nor that his members pray for them: for their error ariseth not through Inconsiderateness, but from Malignant Depravation. Nay this sin I understand is that which Christ calls against the holy spirit, which he saith shall not ●…e pardoned neither in this nor in the other world. And this selfsame sin I understand Saint john calls a sin unto death The men who imitating the Scribes, & Pharisees err through ignorance arising of malice I understand they have left to be men, and are in●…ernall spirits. The men who imitating the Gentiles who killed Christ err through ignorance arising from inconsiderateness, I understand they have left to be men, & are beasts. And the men who imitating S. Paul err through ignorance bred from incredulity, are as I understand truly men, to whom incredulity is so proper, as Inconsideration is proper to the Beasts, and as malice is proper to the infernal Spirits. And therefore the error which grows from Incredulity without mixture of malice▪ and inconsiderateness finds mercy with God, he being drawn to the faith who errs through ignorance bred of incredulity. Whereupon if any shall ask me saying, whence dost thou think, that the Hebrews erring through ignorance grew, of which S. Paul saith Rom. 10. For being ignorant of the righteousness of God, and going about to establish their own righteousness they have not submitted themselves to the righteousness of God? I will answer him, that it was bred partly from Malice, and partly from Incredulity through the hatred which they bore unto the Gospel. That this is true is approved, that some believed, and others remained in their ●…beliefe. The selfsame will I answer to him, that shall demand of me, whence it did proceed, & doth proceed the erring through ignorance of them, of whom Christ saith Every one that shall kill you, will think that ●…e doth God good service? And so much the more, by how much to me it is approved that S. Paul was one of these, and found mercy: for his erring through ignorance grew from Incredulity. In this discourse I learn this; That every man ought to stand on his watch, not to appassionate himself at any time in the things that appertain to religion: I would say in defending one thing and impugning another with passion, to the end that the passion may not blind him in such manner as he come to err against God through Ignorance bred of malice. Further I learn, that a man ought not without consideration to set himself to any of those things, which shall offer themselves unto him, and much less to those which belong to religion, to the end that he come not to be counted in the number of Beasts. Further I learn, that a man who finds himself free from passion, and from Inconsideration that he err not against God, aught to, acknowledge himself to be in Incredulity, and so to pray God, that he free him from it. And in the mean space he ought to abstain himself from putting in execution those things which are in prejudice of his neighbour; And then the more, when they shall seem to him more holy, and more just before God. And I learn further, that only the regenerated Christian being more than a man being gone out of Incredulity doth not err through Malice, doth not err through Inconsideration, doth not err through Incredulity, erring only through frailty, in as much as he hath not yet left altogether to be a man, hath not as yet altogether comprehended the Christian perfection, wherein he is comprehended by the incorporation with which he stands incorporated in the death, in the resurrection, and in the glorification of the son of God jesus Christ our Lord. CONSID. CVI That that which the Scripture calls the knowledge of Good and Evil, the wisemen of the world have called, and and do call natural light, Prudence, and humane reason. BY that which I read of the Creation, and Depravation of man, I consider that a man was first created after the image and likeness of God, and was put in the garden which they call earthly Paradise; and afterwards eating of the fruit of the Tree of knowledge of good and evil, lost the image and likeness of God, and was driven out of the earthly Paradise, remaining with the knowledge of good and ●…vill: understanding that as it is not natural for a man according to his first creation to abide out of earthly Paradise, so it is not primarily natural to him to have the knowledge of good and evil. And that which I experiment in the reparation of man in his regeneration and renovation, ●…onsidering that for the accepting of the grace of the Gospel the remission of sins, and the reconciliation with God by the justice of God executed on Christ, and so to enter into the kingdom of God, and to recover the image, and similitude of God, and to have the government of the holy spirit is necessitated to captivate his understanding, and to renounce, and mortify his prudence, and his humane reason, and his natural light, I understand that that which holy Scripture calls the knowledge of good and evil the wise men of the world have called and do call natural light, prudence, and humane reason. And so I come to understand, that a man is necessitated to captivate his understanding to mortify his own prudence and his own natural light, which is the selfsame as to renounce the knowledge of good and evil; to obtain the Christian ●…eparation, regeneration, and renovation. For it is a most just thing, that if he have to recover that which he lost, he should first renounce that which he gained, as it were to say, that if he be to recover his spiritual light, he is to renounce his natural light. And if we grant (as it is necessary to grant by that which we read, & that which we experiment) that the reparation of our humane nature by the Christian regeneration, and renovation consists in this, that a man accepting the Gospel, and being incorporated in Christ, goes recovering the being, the degree, and dignities, in which the first man was created, and goes on leaving the being, the degree, and the dignity, in which the first man remained after that he was depraved; It is likewise necessary, that we should grant, that as that which we gain is not natural to the being which we now hold, so likewise that which we leave was not natural to the being which we had according to our first creation. Whereby we come clearly to understand, that the natural light, which we now hold, is not from our first creation, but from our depravation. And besides this, that the spiritual light, which we gain by Christ, is from our first creation. And this spiritual light I understand was so natural to a man in his first creation, as the knowledge of good, and evil, and natural light is now natural unto him. And I suppose, that the first man not recognising the spiritual light for a thing properly his, but communicated to him by the favour of God, did desire the knowledge of Good and evil, pretending that that would be to him as it is, natural. And of this knowledge of good and evil, I understand a man gets a greater, or lesser part, according as he is more or less purged, and purified in his affections, and appetites, which are according to the flesh. Whence I suppose the wise men of the world have taken occasion to believe, that the knowledge of good and evil is a spiritual thing, and is of the first creation of man; not considering that this effect proceeds hence, that as well the knowledge of good and evil, and the natural light is a perfection of man in the state of his depravation, as the spiritual light was in the state of his first creation, and is in the state of his reparation. Against that which hath been spoken two things offer themselves: The first, that by that which S. Paul saith, Rom. 1. that the Gentiles by their natural light might have known God, and by that which the self same saith Rom. 5. That the selfsame might have naturally known the will of God, it seems, that the natural light is not of the state of the depravation of man, but of the state of his first creation. The second, that it being true, that the old Saints, as David, and the new Saints, as S. Paul, in that which they have written have served themselves of natural light, of Prudence, and Human reason, it seems that it is not evil, nor that it ought to be renounced, left, and mortified. To the first I understand it may be answered, that S. Paul willing to convince the Gentiles, in as much as they did excuse themselves, saying that they could not know God, and therefore worshipped him not; nor could not know the will of God, and therefore they had lived viciously, he shows them, that although they had not had the knowledge of God to worship him, nor that of the will of God to obey it, which knowledge being by spiritual light was in the first man before his depravation, and abides in the Christians in our reparation, nor having had the knowledge which the Hebrews had by their holy Scriptures, yet that having had the knowledge, that can be gotten with the natural light by the contemplation of the creatures, and by the testimony of their consciences, and not having satisfied to that knowledge of God, and of the will of God, they came to be in fault, neither did there remain any excuse at all to them. In such manner, that from the words of S. Paul it cannot be gathered, that a christian man is not to renounce his natural light, but that the natural light sufficeth to know God in a certain manner, and to understand the will of God. To the second thing I understand it may be answered, that the Saints serve themselves in their writings of the knowledge of good and evil in that of which it is capable, in which thing it is also illustrated in them by the spiritual light. And that they have renounced it, and mortified it in that of which it is incapable, that is, in the justification by Christ, in the reconciliarion with God, in the regiment, and government of the holy Spirit, and generally in all celestial things, spiritual, and divine. I understand it indeed, that the felicity would be much greater, and the perfection of a man, that the knowledge of good and evil were totally extinct, and dead, and the spiritual light were totally kindled, and alive. But I understand, that the flesh passable and mortal is not a subject habilitated for so great felicity. And I understand that this shall be after the resurrection, when it shall have obtained impassibility, and immortality; in the mean space it is necessary, that the Saints should serve themselves of the knowledge of good, and evil, and of the natural light, because they converse, and deal together with men, who serve themselves of the self same science, and of the self same light, following in that the counsel of Christ, be you wise as serpents, Mat. 20. and that which S. Paul saith, be you wise in understanding. 1. Cor. 14. Here two things offer themselves unto me: The first, that because the knowledge of good and evil, the Natural light, Prudence, and Humane reason are in a man through his disobedience of God, and are of the state of depravation, it comes to pass that this science, this light, and this prudence never give man true felicity, nay rather as Solomon affirms, As the science, the light, and wisdom increase, the affliction, the anguish, and the grief increase; and therefore felicity decreaseth. The second, that considering that Adam before he had the knowledge of good and evil, was not ashamed to stand naked; and after he had the knowledge of good and evil, was ashamed, and clothed himself, I come to understand, that whilst a man hath the spiritual light, and serves himself thereof, he knows no defect in any of the works of God, nor doth pretend to correct, and moderate them. And whilst he hath the knowledge of good and evil, and serves himself thereof, he knows defects in the works of God, and pretends to correct and amend them; such is the arrogancy of the men, who glory to have the knowledge of good, and evil, to have much natural light, much prudence, and much human reason. And such likewise is the humility of the men which have the spiritual light, who stand in the Kingdom of God; standing by the faith of the Gospel, incorporated in the Son of God jesus Christ our Lord. CONSID. CVII. In what manner from a mans not knowing himself; nor God, there is caused in him an impossibility in accepting the Grace of the Gospel. BY how much I set myself more profoundly to consider the benefit of Christ, considering that it is in all, and upon all them that accept it, so much the more do I marvel, that all men run not after it, and embrace it, and set it in their hearts, there being offered unto them by way of gui●…t, the remission of their sins, the reconciliation with God, and consequently immortality, and life with Christ: And having set myself many times to consider whence it may proceed, that all they who have knowledge of this most singular grace, do not accept it, I have understood, that it proceeds from a mans not knowing neither himself, nor God. And in effect it comes to pass, that man not knowing in himself the impiety, and the malignity, and the rebellion, which, are natural to him through original sin, he doth not distrust himself to be able of himself to satisfy God, & to be just before God. In the selfsame manner it comes to pass, that man not knowing in God bounty, mercy, and fidelity, doth not trust in God, and so cannot persuade himself, nor secure himself in his mind, that the justice of Christ appertains to him, that God accepts him for just by reason of that which Christ suffered. And if a man knew himself, considering himself impious, malignant, and rebellious, not only of himself, but for being as he is the son of Adam, he would distrust himself to be able of himself to justify himself. And if he knew God, knowing in him bounty, mercy, and fidelity, he would easily trust himself of him, accepting the pardon which the Gospel offers him, and so much the more, as knowing himself it would not seem strange to him, that God should pardon him without his proper merit the evils, & inconveniences, wherein he knows himself to have fallen, partly without his own proper fault, and partly with his own proper fault, bred, and derived from that of others, with which as I understand David excused his sin saying, behold I was shapenin in wickedness etc. whence I understand, that as it is impossible, that a man not knowing himself, nor knowing God should accept the grace of the Gospel, and should secure himself with it, so it is impossible, that a man knowing himself, and knowing God, should pretend, or think to justify himself by his own proper works, nor to avoid the evil, not to apply himself to the good. And if one shall say unto me, How then did the Hebrew Saints, who knew themselves and knew God, pretend to justify themselves with the sacrifices which the law commands? I will answer, that the Hebrew saints did not place their iustifications in their sacrifices, but in the word of God, which promised to pardon them, they making those sacrifices. And here I understand, that here it was much more difficult to the Hebrew saints, because they knew themselves, and knew God, to reduce themselves, and to hold themselves for just, sacrificing, than it is for the Christian saints, who know themselves, and know God, to reduce themselves, and to hold themselves for just, believing, and accepting the grace of the Gospel in as much as it is most certain, that the Hebrew saints in sacrificing knew that they gave unto God, that which they themselves out of their natural inclination did delight to give him, and that which they knew is not pleasing in itself, or for itself, nor contents God, as is approved by many things which we read in the old holy Scripture, and is particularly in the Psalms, and Isaia▪ And in as much also as it most certain, and true, that the Christian Saints believing know, that they give unto God that which by their natural inclination they would not give, and that which God delights, and would should be given unto him, as is approved by all the Scripture. Whence I take this resolution, that the men who in the time of the Gospel pretend to justify themselves, working, give testimony of themselves, that they know not themselves neither know God. That they, who pretend to be just, believing, give testimony of themselves, that they know themselves, and know God. Whereupon remembering myself of a comparison, which I have written, saying, That God did with the Hebrew people giving them a ceremonious law, that which a Merchant doth departing for the Levant and doubting of the chastity of his wife, knowing her inclined to compose sonnets, and canzons, he enjoins her every day to write him a sonnet on some of those things passed between them, albeithe delights not in sonnets, And considering, that to the Hebrews, who knew not themselves, nor God, that came to pass, which might have come to pass to the Merchant's wife, in case that not knowing her own inclination, nor that of her husbands, she should think to justify herself with him giving him sonnets having lost her chastity: & considering that to the Hebrews who knew themselves and knew God, that came to pass, which might have come to pass to the selfsame woman, in case that she knowing her own inclination, and that of her husbands, should pretend in making sonnets to obey her husband, and not to wander out or exercise herself in other matters in dishonour of her husband, I come to know the exceeding great inconvenience wherein they remain, who in the time of the Gospel pretend, & suppose to justify themselves, working, and working that which is not commanded them: for as much as they cannot pretend obedience, a●… the Hebrew saints, which obedience was imputed to them for justice, and held them united with God without committing adultery against God, as they who neither knowing themselves, nor knowing God, did pretend to justify themselves, sacrificing. In this discourse I learn two most important things. The first is, that since it is true, that God demands not now of men that they should sacrifice, demanding of them that they should believe, that they should accept the grace, the remission of sins, and the reconciliation with God, which the Gospel offers them, showing unto them how that God having put on Christ the sins of all men, he hath chastised them all in him, and so his justice resteth satisfied. The man how much a sinner and wicked soever he be, who shall not hold himself for pardoned, and for reconciled with God, and so for just, shall by this selfsame case give testimony of himself, that he knows not God, since he doth not trust himself on his word, and that he doth not know Christ, since he doth not stand certain, that he is just in Christ. And if such a man shall pretend to justify himself working, he shall give testimony of himself, that he doth not know the natural inclination of man, in such sort, that either I must know myself to be just in Christ, although I know myself a sinner in myself, or I ought to deny that which the Gospel affirms, that God in Christ hath chastised the sins and iniquities of all men, and mine together with them, or else I am constrained to say, that God is unjust chastizing sins twice, once in Christ, and another time in me. And because to say this would be impiety, and to deny the other would be incredulity, it remains, that I enforce myself to hold myself for pardoned, & reconciled with God, and so for just in Christ, subjecting the natural light to the spiritual. The second thing which I learn is, that it being true, that the impossibility which is in man to accept this holy Gospel of Christ, proceeds from a mans not knowing himself, nor knowing God, it belongs to every man to apply himself in good earnest to know himself, and his own natural inclination taking it even from Adam, and to know God; taking for his principal application continual prayer, praying God affectionately, and fervently, that he would open the eyes of his mind in such manner, that he may come to these acknowledgements, and praying him that hath begun to open them, that he would every day more and more open them. And in this manner if he shall not have begun to accept the holy Gospel of Christ, in going on taking away the impossibility he shall begin to accept it: and if he shall have begun to accept it, the difficulty which he finds in accepting it being taken away, he will accept it more and better, faith being efficacious in him to mortify him, and to make him alive, with which things the Christian faith is confirmed in us, which is the foundation in that most divine confession of S. Peter, when he said unto Christ, thou art Christ the son of the living God: to him be glory for ever. Amen. CONSID. CVIII. In what manner the evil of Adam's disobedience appertains to us all: and the good of Christ's obedience reacheth unto us all. BY that which I read in holy Scripture, and by that which I know in myself, I understand, that for to come to believe the good of Christ's obedience, and that in Christ's obedience we all obeyed, and that in Christ's raising up we all arose, it is convenient, and necessary to believe the disobedience of Adam, and that Adam disobeying we all disobeyed, and that in Adam's dying we all died, I say it is necessary for every man to believe the evil of Adam, that he may come to believe the good of Christ. For I understand that it is impossible that a man should believe the good of Christ, if he do not believe the evil of Adam. In as much as not believing it he shall not feel it, and not feeling it he shall not desire it, nor procure to free himself from it, and not desiring, nor procuring it, he will never come to believe the good of Christ, which is the proper medicine against the evil of Adam. But if he believe the evil of Adam, together with the believing it he will feel it, finding himself in himself impious, unfaithful, and the enemy of God, and as he shall know himself to be come into such impiety, and infidelity, and enmity without his own proper fault, so he will easily reduce himself to believe to be able to come unto piety, fidelity, & friendship without his own proper merit; whereupon he will believe the good of Christ, and believing it he will feel it, feeling himself more faithful, and more the friend of God in Christ; and then shall know with effect, that as the evil of Adam's disobedience, whilst he did not believe, and not believing it did not feel it, was effectual to make him by his own fault more impious, more unfaithful, and more the enemy of God: so the good of the obedience of Christ is in the self same manner efficatious, whilst he believes it, and whilst believing it he feels it, to make him in himself more faithful, and more the friend of Christ. Whence I understand, that as they who believe the evil of Adam do free themselves from it, and they who believe the good of Christ, do enjoy it: so they who do not believe the evil of Adam, do not free themselves from it, and they who do not believe the good of Christ, do not enjoy it. It is very true, that as they, who believe the evil of Adam and the good of Christ, pass through the evil of Adam & the good of Christ is in part suspended in them: so they who do not believe neither the evil of Adam, nor the good of Christ, pass through the good of Christ, and the evil of Adam is suspended in them. In as much as they who believe, pass through the miseries of this present life, and through death, which are things of the evil of Adam; and whilst they stand in this present life; and whilst their bodies abide in the sepulchers, the good of Christ is in part suspended in them And in as much as they who do not believe, pass in this present life through the good of Christ enjoying many things together with them that believe the good of Christ; and in eternal life because they shall be raised up, the evil of Adam shall be suspended in them. So I understand that as the evil of Adam was efficacious to make us all die, from which death notwithstanding they who believe are free; so the good of Christ is efficacious to raise us all up: of which Resurrection notwithstanding they shall have no joy, who do not believe, because they shall not be in good estate therein. In Adam we all die, in Christ we all arise. And in the evil of Adam shall they all remain, who shall not accept the good of Christ: But in the good of Christ none shall remain but only they who have believed him, and shall have accepted, and felt it. For in effect the Resurrection of Christ shall not be glorious, but only for them, who believing to be dead in Adam, and raised up in Christ, shall give themselves to live in this present life, as dead and raised up, beginning even now to live a life much like unto that; which they have to live in life everlasting; in such manner, that as the Vivification is an imperfect Resurrection, so the Christian living in the state of this Vivification is imperfect, albeit in respect of the living in the state of Depravation it is most perfect. And the draught of living in the state of the Resurrection in as much as it is imitable in the state of Vivification, we see in jesus Christ our Lord in his purity, bounty, sidelity, obedience, and charity. And here I learn two things. The one, that sinee a man believing the evil of Adam frees himself from it, and believing the good of Christ enjoys it,; It belongs to every one to believe this evil, and this good, not expecting for all that to feel it, that he may believe it; for this were to pervert the order which God hath set, who will that we shall believe, before we feel; but believing that he may feel it: For believing together both the evil and the good, the efficacy of the good will deprive us of the feeling of the evil in this present life in part, and altogether in life eternal, in as much as we shall be then altogether free from the evil of Adam, and altogether intent to enjoy the good of Christ. The other thing which I here learn is that they, who in this present life do not give themselves to live as dead, and raised up imitating the life of Christ, do not believe that they died in Adam, and that they rose again in Christ, how much soever they say, and affirm to believe both the one and the other thing. For if they did believe them, there is no doubt but they would apply themselves to live as dead, and raised up, this being properly the efficacy of Faith, to reduce by little and little them that believe in truth to be dead in Adam, and raised up in Christ, to live as dead, and as raised up, not because they intent to become just, but because they do now know and feel themselves just in Christ, and because they hope for the crown of justice, that is, immortality and life eternal. And here I will add this, that as the acceptation of the indulgence, which a King makes unto them that being fled for some excess out of his Kingdom remain in the service of another King, is efficatious to make them that leaving the stranger Kingdom, and the service of the strange King, they should return to their own Kingdom, and to serve their own King: so the acceptation of the Gospel is efficacious to make, that all men who accept it, leaving the Kingdom of the world, and the service of the world, should come unto the Kingdom of God, and to the service of God: And that leaving to live according to the flesh they should live according to the spirit: so that they who leave not the Kingdom of the world, and the service of the world, and the living according to the flesh, give testimony of themselves, that they have not well accepted the Gospel, however much they say to believe it, no otherwise then they, who do not leave the strange Kingdom, and the service of the strange King, returning into their own Kingdom to serve their own King, give testimony of themselves, that they do not accept the indulgence of their King, how much soever they say to acceptit, and to believe it, since they do not the will of the same King, which would the self same from them, which God would from us, that is, that we should leave the Kingdom of the world, and the service of the world, and that we should come unto the Kingdom of God to serve God in holiness, and justice, and in the Gospel of his only begotten son jesus Christ our Lord. CGNSID. CIX. The Conceit which as a christian I have at present of Christ, and of them who are the Members of Christ. DEsiring to resolve myself in myself in the conceit, which as a Christian I ought to have of Christ, I go on considering in him two generations, the one divine, and the other humane. And two times, the one of approbry, and the other of glory. According to the divine generation I know that Christ is the word of God, the son of God, of the same substance with the Father, and oneself same thing with him, so like unto him that he might well say to Philip, Philip, he that seeth me, sees my Father also, john 14. This as I understand is that Word, with which God created all things according as Moses saith, God said let there be light: And according to that which David saith, by the word of the Lord were the Heavens made. Psal. 33. With this self same word I understand, that God maintains all things, conformable to that, In him was life, john 1. And to that, upholding all things by the word of his Power. Heb. 1. This self same word I understand that by the work of the holy spirit in the womb of the most holy Virgin, God clothed with flesh with intent to repair all things by him, as he made all things by him, and maintains all things with him. And I understand that this word of God, as Isaia saith 53. was prosperous in Christ, in as much as that came to pass, which God pretended in him, and by him. And so I understand, that it is one and the self same word, that of which S. John saith, In the beginning was the word, and the word was with God, and the word was God: And more beneath, And the word was made flesh. And with that which S. Paul saith Colos. 1. For by him all things were created, that are in heaven, and that are in earth. But setting myself to search in what thing this divine generation of the son of God, of the Word of God doth consist, in what manner the Son is generated of the Father, for what ●…ause the Word is called the Son, and the Son is called the Word, I find myself so uncapable of this intelligence, that I anew confirm myself in that which I have written in another consideration, saying, that as the worms which are bred of the corruption of the earth, are altogether uncapable of the manner by which one man is generated by another man: even so the men who are generated by carnal generation, are altogether uncapable not only of the manner, how the son of God was generated, but also of the manner how the sons of God are regenerated by the holy spirit of God. And if I should understand in what manner Moses, and David, & S. john, and S. Paul understood it, that God created all things by his Word, I should also understand this divine secret, which I go searching out, wherein I go considering the power, where with Christ also in his humble state did that which he would, being suddenly obeyed by his creatures, without that any gave any farther impediment, than was granted unto them. If it shall please God, that I be capable of this divine secret, before I go out of this present life, I will also adjoin that here which he shall teach me to his glory, and of Christ, and of those who are the sons of God in Christ, and through Christ. Otherwise I will content myself of this; for I am sure, that I shall see with these corporal eyes in life eternal, that which at present I desire to see with the eyes of my mind. And in the mean space I rejoice in this, that at present I know that this Word of God, this son of God, with whom, & by whom God hath created, and repaired all things, is of the selfsame substance of the Father, and oneself same thing with him, and is eternal as is he. I understand, that the holy spirit, accommodating itself to our incapacity, speaking with us, useth these words used amongst us, such as are Word, and Son, not to the end, that by them we should comprehend the divine secret, but because we may have some name of him. According to this divine generation I understand, that Christ is the first begotten son of God by his eternity, that he was always the Son, and that he is the only begotten son of God by his singularity, that he is only the Son by generation, all others that are Sons being Sons by regeneration. For what belongs to the divine generation of Christ, I understand that in him was neither diminution, nor augmentation. He was the same before his incarnation, that he was in his incarnation, and that he is in his glorification. According to the human generation I understand, that Christ by the work of the holy spirit was generated in the womb of the most holy Virgin, in what manner I know not, to me it sufficeth to know, that the flesh with which the Word of God clothed itself in this world was taken from that most holy Virgin. For according to this flesh I know Christ for the Son of David and of Abraham. And I see now in part fulfilled in him, the promises of God made unto David; as much as belongs to the perpetuity of the Kingdom in his seed: and those made unto Abraham, as much as belongs to the multiplication of his seed, and as much as belongs to the inheritance of the world. And I expect to see them entirely complete in life eternal, the resurrection of the just being made. According to this human generation I know in Christ two Times: the one of shame, and the other of glory. In the time of his opprobry I know him a man passable, and mortal, with all the miseries which being annexed unto passibility and mortality do grow in a man, that lives in poverty. And I know him with a flesh like unto mine, saving that his was not sinful flesh, nor flesh subject unto sin as mine is. In this time I know Christ most humble and most meek, he esteeming himself for that which he was in that being in which he stood clothed with flesh as one disguised amongst men, that he might be handled of men as man. In this self same time I know Christ most obedient to his eternal father, most clean from all sin, and therefore most just, and most holy, in such manner as he might securely say to them who persecuted him, and calumniated him, who of you can convince me of sin? Joh. 8. And S. Paul speaking of him might well say (2. Cor. 5.) He who knew no sin. And S. Peter 1. 2. who did no sin, nor was any guile found in his mouth. And of this innocency of Christ all the Scriptures are full as of a most necessary thing to be understood of all them who know themselves just in him, and by him. In the time of glory I know Christ a man imp●…ssible, and immortal, and I know him most glorious, and most triumphant, as he who hath gotten absolute power in heaven and in earth, having obtained the kingdom of God, and the inheritance of God for Gods elect, having slain all of them in him, raised them all up in him, and glorified them all in him. And so that comes to be of them, which is of him. In this time I know Christ for Lord, for Head, and for King of the people of God, of the Church of God, and of the elect of God. I know Christ for Lord of the elect of God, because I understand that he hath redeemed them with his precious blood, delivering them from sin, from hell, and from death, in which things the first man had set them, and unto which things he had obliged, and made them subject. And because the Apostles in their Writings do joy to call Christ Holy, they know Christ for the Head of the Church of God: For I understand that God having put in him his holy spirit with all the treasures of his divinity, he communicates and distributes them most liberally to those, who being incorporated in him appertain to the Church of God to every one according to his capacity, doing with them that which my head doth with my body: In so much as that as my hand, if it could speak, would say, and affirm, that it feels that from my head there descends a vital virtue, by means whereof it lives; so every one of those, who being incorporated in Christ are the Church of god, because he can speak, saith, and affirmeth, that he feels that from Christ there comes unto him a spiritual virtue, by means whereof he lives a spiritual life. This S. john thus understood Chap. 1.) when he said, For of his fullness have we all received, and grace for grace. And so S. Paul understood it. Colos. 1. For it pleased the Father, that in him should all fullness dwell. I know Christ for King in the people of god, for I understand, that he is he, who with his spirit rules, and governs it not only in inward things, and divine, as head, but also as god. In outward things, and corporal, as King. In all which things being as they are the Sons of god as S. Paul saith Rom. 8. they are lead by the spirit of God. And so I understand, that the kingdom of god is not called the spiritual kingdom, because he governs us in spiritual things; but because governing us in spiritual and corporal things he doth not govern us with the outward law, but with the inward law, which is the government of the Holy Spirit, the Christian spirit. Of this kingdom of Christ the holy Scriptures are full. Esay. 5. Mic. 5. Daniel. 7. By which I understand that in this present life God reigns but by Christ, & that in lifeeternall, god shall reign but by himself; For than he shall be all in all. 1. Cor. 15. In this manner I know Christ glorious for King in the people of god, for Head in the Church of god, and for Lord of the Elect of god. And I know Christ humble, most innocent, and free from all sin, and abounding in all justice: And I know fulfiled in him in part the promises of god made to David, and to Abraham. And I know him for the Son of god first borne, and only begotten, & I know that he is the Word of god with which god created all things; & I know him eternal & consubstantial. And I hold for certain, that as the Christian faith shall go on being in me more efficacious mortifying me, and quickening me: so theseknowledges of Christ shall go on being more clear, and more distinct, by which I shall go on from day to day always more knowing god as he may be known, whilst this flesh being passable and mortal is not a subject habilitated to see Christ, & to see God face to face, as I shall see him in life eternal. Having taken this resolution in the conceit which I ought to have of Christ, I go resolving myself in the conceit that I ought to have of them who are the members of Christ, considering every one of them a Son of god, not first borne as Christ, who always was a Son, but an adopted Son by Christ, and in Christ, not only begotten as Christ, who is the son by generation, but regenerated by Christ, and in Christ, borne the son of wrath, and reborn the son of God, not in the state of gloryfication, in which Christ i●…, but in the state of opprobry, in which Christ was, not Lord of Gods elect, but one of the number of them, who being elected of God are the servants of Christ, redeemed, and bought by Christ: Not head of the Church of God, as Christ, but a member of the Church of God, of which Christ is the head. Not King of the people of God as Christ, but governed by the spirit of Christ, by means of which spirit I know that all the members of Christ stand united amongst themselves, and united with Christ himself, and therefore united also with God, God abiding in them, and they in God. And so I see fulfiled that Prayer, which Christ made unto his Father for this union (john 17.) saying, That they may be one in us etc. And I understand, that in this union consisteth all the christian perfection. I pray God, that he do in such manner Imprint it in my memory, that it may not seem that it sever itself, or depart from it, not so much as for one moment, to the intent that I never may do thing which shall not be worthy of this union, which I acknowledge from my christ who is my Lord, my Head, and my King. To him be glory with the Father, and the holy spirit, Amen. CONSID. CX. That the principal gifts are not understood, until they be possessed. A Most great testimony of the Christian life is this, that according as a christian man goes perfecting himself in his christian customs, so he goes clearing himself in his christian conceptions. Nay I hold for certain, that the selfsame christian spirit which goes perfecting him in his customs, goes clarifying him in his conceptions so much, that it can be hardly understood, whether the clarification in the conceptions comes from the perfection in the customs, or the perfections in the customs come from the clarification in the conceptions. And therefore it is sure to say, that both the one, and the other thing comes from the christian spirit, which doth marvellously work both the one and the other in them who accept the Gospel of Christ. This I have said to this purpose, that I having understood that the christian business is not science, but experience, and having by many comparisons procured to make some persons capable of this truth, I have never remained satisfied in my mind, in such manner that it seemed to me to have expressed to mine own manner my conceit, until now that having in mine own judgement comprehended it with more clearness, itseems to me to be able to express it better. And so I say, that between the believing, and accepting the christian things, Faith, Hope, & Charity, with humane wit●… or with the christian spirit, I know the difference which I know between accepting, & approving those three natural virtues, Magnanimity, Valour, and Liberality, and having them indeed. I would say, that as there be men, who hearing speak of these three natural virtues, and of the perfection of them, albeit they do not know them in themselves do approve them and accept them for good: so there be also of those men who hearing speak of those three gifts of God, Faith, Hope, and Charity, and of the perfection, and efficacy of them; albeit they do not know them in themselves, do approve them, and accept them for good, believing that thy who accept the grace of the Gospel, do enjoy the remission of sins, & the reconciliation with God through Christ, and approving the hope with which they expect the felicity of eternal life, and the love with which they love God above every thing, and they love their neighbour as themselves. And I say farther, that as whilst they, who approve those three natural virtues not possessing them, albeit they willingly hear talk of them through the desire which they have to possess them, yet is not that so much as that it gives them entire satisfaction. Nay rather when they look upon themselves, and find themselves without them, they grieve themselves, & are malcontent, and so much the more as it seems to them that they are more perfect, because they do more lose the hope of being able to obtain them: so likewise they, who approve these three gifts of God not possessing them, albeit they rejoice to hear speak of them through the desire which they have to possess them, yet is it not so much as that gives them entire satisfaction. Nay rather when they look upon themselves, and find themselves without them, they grieve themselves, and stand malcontent, & so much the more, as it seems to them, that the gifts are the more perfect, because they so much more lose the hope of obtaining them. Farther I say, that as when it should happen, that those 〈◊〉 who approve the three natural virtues not possessing them, should come to possess them knowing themselves magnanimous, valiant, & liberal, they would affirm to have never well understood what thing these three virtues are, and would after a much other manner rejoice to hear speak of them, knowing them to be in themselves: and albeit it would grieve them when they knew themselves imperfect in them, it would not grieve them that they should be as perfect as they are. So likewise when it befalls that the men who approve the three gifts of God not possessing them come to possess them, because God gives them unto them, knowing themselves with Faith, with Hope, and with Charity, they affirm that they never well understood what these three gifts of God are, and do most fully rejoice and satisfy themselves to hear speak of them; and so much the more, in as much as he, who speaks more highly of them, because they know them in themselves. And albeit they are sorry, and grieve themselves, when looking upon themselves they know themselves imperfect in them, it grieves them not that they be so perfect as th●…y are; nay rather they are content, and if it were possible, they would add unto them much more perfection. So much is the satisfaction which they find in believing, hoping, and loving. In this manner I understand, that as none is capable of being magnanimous, or valiant, or liberal, but only he who hath magnanimity, valour, & liberality: so none is capable of Believing, Hoping, and Loving, but he who through the Christian spirit hath the gift of Faith, Hope, and Charity. And so it comes to pass to be so true, that a man may as it were touch it with his hand, That the spiritual gifts and Christian are not understood until they be possessed. In this discourse I understand all this. First, that it being true, that none are capablo of the gifts of God to understand them, but they only who have them, it appertains to every person that would understand them, first to demand them of God, and not to think that he understands them until that he know them, and feel them in himself, as the Magnanimous knows, and feels magnanimity in himself. Secondly, that they may say that they know, and feel the gifts of God in them, who find entire satisfaction, when they hear speak of Christian matters; and albeit they are sorrowful, and grieve themselves, when they see themselves imperfect in them; they rejoice, & content themselves that they should be so perfect as they are, considering that by how much they are the more perfect by so much the more doth the glory of the Gospel of Christ, and of God come to be illustrated, & so much doth the baseness & the vileness, the infirmity & the weakness of man come to be more known. Thirdly, that as one in being magnanimous hath magnanimity, in being valiant hath valour in being liberal hath liberality: so in ones accepting the grace of the Gospel, he hath Faith, and is Just, and in desiring the day of judgement, hath Hope, and is holy, and in Loving God and his neighbours hath charity, and is pious. Fourthly, that as the magnanimous doth not lose his magnanimity for twice or thrice falling into p●…sillanimity, except he neglect himself in such manner that forgetting to be magnanimous he becomes pusillanimous. And what I say of the magnanimous, I say of the valiant, and of the liberal. So the just man by the Christian faith doth not lose the justice of Christ for committing two or three iniquities, except he neglect himself in such sort of the Faith, that forgetting himself of his being just by faith he become unjust. And that which I say of the Just, I say of the Holy through Hope, and I say of the Pious through Charity: where if one shall demand me saying, whether I believe, that he who hath by the give of God Faith, Hope, and Charity, can come to lose his justice, his Holiness, and his Piety, which he hath gotten with Faith, with Hope, and with Charîty. I will say unto him, that if it be possible, that he should come to lose his Faith, his, Hope, and his Charity, it will be also possible, for him to lose his justice, his Holiness, and his Piety, these being the effects of those. And I will say unto him, that I hold it for more difficult, that one who hath by the gift of God, Faith, Hope, and Charity, should deprave himself in such manner, that he should lose them, and with them should lose his justice, his Holiness, and his Piety, than it is for another, who is by natural gift magnanimous, valiant, and liberal, should come to make himself so pusillanimous, so fearful, and so covetous, that he should lose his magnanimity, valour, and liberality. And I will say moreover unto him, that as it is a secure thing for the magnanimous, valiant, and liberal to live upon his guard, suspicioning of himself, that if he should grow ne●…ligent, he might come to lose his magnanimity, his valour, and his liberality: so likewise is it a secure thing for the Just, Holy, and Pious to live upon his guard, suspicioning of himself, that if he should grow negligent he might come to loose Faith, Hope, and Charity, and with them justice, Holiness, and Wisdom. It is very true, that I shall hold him for much more secure, who by the inward spirit shall be certified that he can by no means come to lose his justice, his Holiness, and his Piety, than that other, that always lives upon himself suspicious of himself. For I understand that the security which is divine, mortifies, and kills all the desires of sinning, as that which is humane quickens them, and kindles them. And because I understand also, that the sus●…icionating, which is as it were a fearing even when it is of the holy spirit, being a thing proper to the Hebrews, is a thing of imperfect Christians, it being proper to the perfect Christians of them who have much Faith, much Hope, & much Charity to say with S. Paul, who shall separate us from the love of Christ? Rom. 8. Here I will add this. That as Liberality is so annexed to Magnanimity, that he cannot be magnanimous that is not liberal; so Hope and Charity are so annexed unto Faith, that it is impossible that he should have Faith, who hath not Hope, and Charity; it being also impossible that one should be just without being Holy and Pious. But of these christian verities they are not capable, who have not experience in christian matters, which they only have, who by the gift of God, and by the benefit of Christ have Faith, Hope, and Charity, and so are Pious, Holy, and Just in Christ, and do attend to comprehend that Piety, that justice, and that Holiness, in which they are comprehended, being like unto God, and to the Son of God, jesus Christ our Lord, AMEN. The end of the Hundred and Ten Considerations. AN EPISTLE DEDICATORY of JOHN VALDESSO to his Commentary upon the Romans. TO THE MOST ILLUSTRIOUS LADY, the Lady DONA JULIA de Gonzaga. Persuading myself, most Illustrious Lady, that by means of your continual reading the Psalms of David, which I sent the former year unto you, translated out of Hebrew into the ordinary castilian language, you have framed to yourself a mind such as was david's, thatis, alike pious, alike confident in God, and alike resigned to God in all things: And being desirous, that you passing on forward might frame to yourself a mind like perfect, like firm, and like constant in those things, that appertain to the Gospel of Christ, as S. Paul had, I now anew send you the Epistles of S, Paul translated out of Greek into the ordinary castilian, by the continual reading whereof, I am certain you shall much benefit yourself in spiritual edification. But this with condition that you read them not with intent to know for curiosities sake, and for vanity, as men that are without piety do, who imagine to put an obligation upon God by setting themselves to read S. Paul, as if one that were a Castilian, should by speaking Greek suppose to put an obligation upon a Greek Emperor: but with intent to frame and ground the mind according as S. Paul's was grounded and framed. And of this I am to advertise you, that so far forth you are to imitate David, in as much as you know that he imitates God; and that so far forth you have to imitate S. Paul, in as much as you shall know that he imitates Christ. This I say in regard that it appertaining to you to attend to become very like unto Christ, and very like unto God, endeavouring to recover that image and likeness of God, whereunto the first man was made conformable, I must not be content that you should think to recover it holding only before your eyes David and S. Paul as samplers for to sum up the account, it would by this means betid you as it doth to a Picture drawer, that takes a copy of another picture, whereby it comes to pass that he doth not only fall short of the natural, but that he attains not to the perfection of that Picture, which he copies out: And if he do it, it's to be deemed a kind of miracle. I say therefore this doth not content me, for I would that you should so long set David and S. Paul for yoursamplers as your heart serves you, not to set God and Christ for your patterns: but always endeavouring so to perfect▪ yourself in that which belongs to piety, & in that which belongs to the Gospel, as that at least the heart serving you to propound Christ and God for your patterns, you should come to draw the image so like to the proper image of God, and to the proper image of Christ, that the image might serve for a sampler to others even as the images of David and of S. Paul do now serve for samplers unto you. And if happily it seem to you, that what I now say, is a new thing and not formerly practised, know that it is of great antiquity and much practised, although because it is not understood it seems to be new and not formerly put in practice. That this is so appears by that which S. Paul writes to the Corinthians, who as he there says, were as yet carnal and not spiritual, Be you imitators, saith he, of me, even as I am of Christ; meaning thus much, imitate ●…ee even as I imitate Christ. Whence I conceive that if the Corinthians had been spiritual, he would not have said unto them imitate me, that is, take a copy from that image which I have drawn of Christ, but he would have said unto them, as he saith unto the Ephesians, that where spiritual, Be you imitators of God, as dear beloved Children, meaning thus, in as much as you are the sons of God, and exceedingly beloved of God, see that you attend to recover the image and likeness of God, not taking the sampler from any man but from God himself. And verily it seems that our Lord jesus Christ himself had this intention, in as much as in one place saying, Learn of me for I am meek and lowly in heart, he saith in another place, Be you perfect according as your heavenly father is perfect. See here it is then no new thing nor unusual that I propound, in counselling you to take the picture from the proper image of Christ, and from the proper image of God, but an old thing, and such as hath been practised by Christ himself, and by his Apostle S. Paul. It now remains, that recommending yourself to God, you should apply your mind thereunto. And that you shall do by imitating David as far as he imitateth God, and is conformable to the image and likeness of God, having taken out his own picture from God himself; & imitating S Paul as far as he imitateth Christ, and is conformable to the image and likeness of Christ, having taken out his own picture from Christ himself. And stay not here but passing on farther think that you are to imitate God, taking out your picture to the life, from the self same image of Christ, and from the self same image of God. And because the continual reading of the History of Christ, would much further you in the imitation of Christ, and in taking your picture of Christ, in as much as many of Christ's works, and many of Christ's words carry great efficacy in them, and by them, as I conceive, God works much more effectually upon the hearts of men, mortifying and quickening them thereby, more than by any other written in the Scripture, I intent by the favour of God to serve you in them, as I have served you in David and in S. Paul. And know for certain, that as in reading of S. Paul, a man may perceive the marvellous effects of the cross of Christ, so by the reading of the History of Christ, a man may come to know, see, and feel in a wonderful manner the proper cross of Christ; and under the name of cross I understand all that, which was of weakness and infirmity in Christ, both in regard of that which he himself felt, suffering hunger and thirst, cold and heat, with all the other discommodities whereunto our bodies are subject, and in his feeling of affliction and anguish for some things which he saw amongst men and in men, and in his inward feeling of death, as also in regard of that which he showed in the outward, being esteemed a vile, base, and vulgar person and accordingly used, and farther being held for a pernicious and scandalous person and accordingly crucified. Now this which I have spoken of touching the History of Christ I shall accomplish at such time and manner as it shall please the Divine Majesty; in the mean space lose no time attending every day to make yourself more like unto God to this intent serving yourself of reading David, and more like unto Christ serving yourself of reading S. Paul, in whom also you shall behold the cross of Christ, albeit not so evidently as in the Evangelists. And because it may perhaps seem strange to you that I should make present of S. Paul unto you before the Gospels, in as much as the reading of S. Paul is commonly esteemed more difficult than that of the Evangelists, which contain the history of Christ, I would have you to know that as far as my understanding can reach, there is without all doubt more difficulty in the perfect understanding of the Gospel then that of S. Paul, which proceeds as I conceive from certain causes, which would be a long work to make repetition of, only now I will say, that for as much as in S. Paul I read the conceptions and apprehensions of S. Paul, and in the Gospel I read many conceptions and apprehensions of Christ, I find so much more difficulty in the perfect understanding of the Gospels, then in the perfect understanding of S. Paul as I conceive the conceptions & apprehensions of Christ were more elevate and more divine than the conceptions and apprehensions of S. Paul, not denying but that to speak generally, and as much as concerns the style, the Gospels are more intelligible then S. Paul. But of this matter I reserve myself to speak more at large, when it shall please God that I come to translate the Gospels. Now concerning the translation, I have been desirous to tie myself strictly to the letter as much as possibly might be, even so as to leave the matter ambiguous in the Castilian language, when it would bear, where ever I found it ambiguous in the Greek, so as the letter might be applied both to the one and to the other sense: and this I say for as much as intending the translation of S. Paul, I may not pretend to write m●…e own conceits but those of S. Paul. It is very true, that in some places, which seemed necessary unto me, I have added some small words in the text: But of these, some are understood in the Greek text, although they be not expressed, and others seem of necessity to be understood. And all these, as you may observe, are marked to the intent you may know them for mine and make use of them as you please in reading or not reading them. But of this be advertized, that as you should not do well in disesteeming, that which God may give you ability to understand of yourself in this reading, so neither is it good that you should too much trust upon your own judgement, despising the judgement of others. It is not good that you should despise your own, & it is amiss that you despise that of others. In the Declaration, which I have written upon that which I have translated I have kept myself as near as was possible for me to S▪ Paul's mind, setting down his conceptions and not mine own. And if I have gone aside in any thing it hath been through ignorance, & not through malice, and therefore with a very good will shall take delight in being corrected and amended in whatsoever I have not hit the mark, and most of all in that from whence any scruple how light soever it be, may arise to any Christian mind. For however you know my principal intention in this writing was to satisfy your desire, yet notwithstanding I desire, together with your profit to profit likewise all other persons that shall read this writing, and not offend the least of them in any thing at all. This is my principal profession, in as much as I conceive the son of God made profession of the same here in this present life, whom I being a Christian am bound to imitate. For the Latin words which I set in the beginning of the Declarations, I would not have you think that they serve that by the Castilian you should understand the Latin, for ofttimes they confront not the one with the other: But only think that they serve to the end that you may the more eafily understand what those Latin words are which answer the Castilian (which as I said before are conformable to the Greek Text & not to the Latin) for S. Paul wrote in Greek not in Latin. And incase you have a desire to read S Paul's Text without busying yourself in my Declaration, that you may do it with greater ease I will advertise you of some things, which shall open the way and facilitate the understanding of S. Paul's mind. And so I say unto you, that by Gospel S. Paul understands the preaching of that good news of the pardon general, which is published throughout the world, affirming that God hath pardoned all the sins of the men of the world, executing for them all the rigour of his justice upon Christ; who gave notice to the world of this pardon, and in whose name all give notice thereof, to the intent that men moved by the authority of Christ, who is the son of God, should give credit to the pardon general, and giving confidence to the word of God, should hold themselves for reconciled with God and give over the seeking after otherkinds' of reconciliation. By which you shall understand, that God in this case deals with men as a Prince, against whom his subjects having rebelled and by reason of this rebellion fled from his kingdom, he grants them a pardon general and sends his own son to give them notice thereof, to the intent that they should give credit to the pardon for the authority of the son, and so relying on the Princes pardon return to the kingdom giving over to seek for pardon from the Prince by any other way or means. Whence it follows, that they, who believe that Christ is the son of God and yet give not credit to the pardon general, which he published and doth publish, these do not hold themselves for reconciled with God, but go seeking other reconciliations not relying upon that which Christ published, and is on Christ's behalf published, they do the selfsame, which the vassals of the Prince would do, who believing that he that publisheth the pardon general to them, were the Prince's son, would not for all that ac●…ompt themselves pardoned and so not return to the kingdom. And I understand likewise, that neither that Prince, to whom this should thus happen, should attain his intention in as much as he sent his son to no other purpose then to the end that being acknowledged for his Son he might be credited in that which he manifested: so neither doth it seem that God attains his intention in those who knowing Christ for the son of God, yet not giving confidence to that which he gives them notice of on God's behalf do not esteem themselves for reconciled to God. He attains his intention only in those who knowing Christ to be the son of God, and giving confidence to that which he gives them notice of on God's behalf do account themselves for reconciled to God, and so for pious for just, and for holy. It is very true indeed, that the knowledge which they have of Christ as the son of God, who feel not themselves reconciled to God; cannot properly be termed knowledge, being more properly opinion than knowledge: for were it knowledge it would work in them the same effect that it doth in others, certifying them of their reconciliation with God, and giving them peace in their consciences. And moreover know that by Letter S. Paul understands all that which a man doth, saith, & thinketh without being inspired thereunto by God, albeit they be such matters as other men have said, done, and thought being inspired thereunto. Letter it was in S. Peter, when in Antioch he severed himself from the conversation of the Gentiles because he would not scandalise the jews, and Spirit it was in S. Paul when he did reprehend him for it. Know further that by Faith S. Paul understands the credit that a man gives to the pardon general, which Christ published, & which is now in Christ's name, & on Christ's behalf published. And that by Hope he understands the patience and sufferance, wherewith a man that believes, doth hope for the accomplishment of that which he believes without being wearied in his hope, and without giving over the pursuit of that which he hopes for. And that by Charity he understands that inward bowelly affection, wherewith a man that believes and hopes, doth love that which he believes, and that which he hopes for, loving God and Christ, from whom and by whom he hopes to obtain that which he believes, that which he hopes, and that which he loves, and loving also all those things that are Gods, and that are Christ's. Know moreover, that by the Justice of God S. Paul understands the perfection of God. As we, when we would signify a man to be perfect, say he is just, our meaning being this, that there is nothing in him that is not very good, and in effect that there is nothing wanting to him. By the Grace of God he understands the favour that God shows unto a man in drawing him to accept the pardon general, and in maintaining and increasing him with other inward favours, which are called Grace, inasmuch as God bestows them graciously without any respect of desert, only because it is his will. That by the Gift of God he chiefly means his having given Christ unto us, to the end that the rigour of his justice being executed on him we should hold for certain the pardon general, and he understands particularly those outward gifts of the holy spirit, which in S. Paul's time were in abundance communicated to them that believed. That by sin he almost always understands the affection and the appetite to sin, which lives in a man through his natural depravation and through his acquisite, and I say almost, in as much as some times he means by sin the sacrifice for sin, That by the Old man he understands the man, that is not regenerated nor renewed by the holy Spirit. And by the New man he understands the man, that is renewed and regenerated by the holy spirit. And know likewise that by Flesh, by the carnal man, by the body of sin, and by the law of the members he understands the self same that he doth by the Old man, that is, nature without the spirit, and know that by the law of God he understands that which God gave unto the Hebrew people by Mos●…s, which sometimes he terms the Law of death, because it was its part to condemn, and other where he calls i●… the Law of sin, because it stirred up in men the affections and appetites of sinning. That by the Law of the spirit he understands faith, by Circumcision he means judaism, and by Uncircumcision, he understands the state of the Gentiles. And finally know, that by Christian liberty he understands the degree, state, and dignity, unto which God advanceth a man, that accepts the grace of the Gospel, who being regenerated, and renowned, and made the son of God, is free and exempt from those things whereunto other men are subject, in as much as he maintains himself in his regeneration and renovation, and doth not deprive himself of that sonship for which he is governed and ruled by the spirit of God. Of all this you may serve yourself, as it were of a guide, by means whereof you may understand many of the things, which you shall read in S. Paul. And because it may perhaps cause admiration in you to see, that S. Paul setting himself to reprehend vices in some of them, to whom he writes, and admonishing them of those vices from which they ought to beware, names certain vices, which are shameful even in the men of the world. So that it may seem strange, that there should be any necessity of admonishing Christian persons touching those vices, and that withal he scarce toucheth those vices which are more inward and more pernicious. You shall know, that in as much as in S. Paul's time there were some who made carnal licentiousness of Christian liberty, and gave themselves unto vices and villainies, it was necessary that S. Paul should touch them in those particulars wherein they did most sin. In such sort as it was needful even in that time, to seek redress for outward vices in christian persons, in as much as they did not esteem them for evil nor were not ashamed of them through the false perwasion which they had run into, of christian liberty; and because they had put an end to the esteem of the world. But it is now needful to apply remedy to christian men for their inward vices, in regard that they partly for God, and partly for the world do abstain from outward vices, suffering themselves to be overcome by the inward; partly because they do not know them for vices and partly because the world holds the want of these vices for a vice. You shall find some things in S. Paul which you shall not feel in yourself, and other things, which you shall not understand, and some other, which will seem strange to you: And all these it seems fit to me that you should pass over not ca●…ing much to weary yourself for the understanding of them, in as much as the intention with which you go about to read S. Paul is not to understand all that S. Paul saith, but to frame your mind as God shall give you grace to understand, feel, and taste in S. Paul. I also advise you, that when you begin to read an Epistle, you leave not to read the argument which you shall find written before it, for it gives much light to the whole Epistle. But in truth all these advices are nothing, and there is one of much more avail then all these, that is, that when ever you shall take S. Paul into your hands, you should commend yo●…r'selfe to God, beseeching him that he would send his Holy Spirit that may be your guide in the reading; and you shall endeavour to obtain it by means of the only begotten son of God▪ Christ jesus our Lord, to whom be glory for ever. AMEN. FINIS. ERRATA. PAge 17. line 6. for execution in this manner, read, in this manner I desire to etc. p. 21. l. 1. f. all good the works, r. all the good works. p 23. l. 22. f. there r. them. p. 24. l. 11. f. believe a lie, r. unbelieve a lie. p. 29. l. 18. f. perceiving, r. persevering. p. 29. l. 27. f. dispose, r. despoil. p. 34. l. 23. f. once r. one. p. 35. l. 22. f. by good, r. be good. p. 39 l. 25. f. meeter. r. meet. p. 45. l. penult. f watchfulness r. watchful. p. 50. l. 28. f. peace and conscience r. peace of conscience. p. 82. l. 24. f being a man, r. being in a man, p. 89. l. 20. f. doth reach unto r. doth not reach unto. p. 98. l. 3. f. vocation of r. vocation to. p. 103. marg. f. omnes homo r. omnis. p. 105. l. 1. f. that his piety, r. that if his piety. p. 109. l. 8. f. know r. knowing. p. 116, l. 6. f. that then holy spirit, r. then the holy spirit. p. 172. l. 25●… f. whilst his soul in his body, r. his soul in his body. p. 193. l. 24. f. Psal. 75. r. 95. p. 198. l. 12. f. felicity, r. facility. p. 208. l. 30. f. begins love, r. begins to give love. p. 220 l. 20. f. proceed, r. precedes. p. 222. l. 9 f. of man, r. to man. p. 227. l. 10. f. and it was, r. it was. p. 239. l. 24. f. the ways, r. these ways. p. 240. l. 35. f. would, r. should. p. 241. l. 29. f. justice, r. justify. p. 244. l. 12. f. purposes in such manner, r. purposes and desu●… in etc.