DIVINE CONSIDERATIONS Treating Of those things which are most profitable, most necessary, and most perfect in our Christian Profession.  
By JOHN VALDESSO.  1. COR. 2.6. 
Howbeit we speak wisdom amongst them that are perfect; yet not the wisdom of this world.  
CAMBRIDGE: Printed for E.D. by Roger Daniel, Printer to the University. 1646.   

Celius Secundus Curio a servant of JESUS CHRIST, to all those that are sanctified by God the Father, and saved and called by Jesus Christ our lord The Mercy, the Peace, and the Love of God be multiplied unto you.  
SEe here (Brethrens) 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 affairs, and of them some better than others; but who is he next the Apostles of our Lord and the Evangelists, that hath written more substantially and divinely than John Valdesso, would perhaps be hard to found. There be some that have left many great and laborious Books; but amongst them there are also many of little importance, and are not much necessary to a Christian life, being fraught with unprofitable questions, and Philosophical disputations, 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 will set down some of those inconveniences, whereby judgement may easily be given of the rest.  
First therefore, though they have written huge Books, yet they did 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 Scriptures 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of less importance than the other inconveniences: and that is, that with their ample and infinite volumes, they have withdrawn and estranged men from the study of the truly holy Scriptures, and from the contemplation of simple verity, and instead of Christ's disciples have made them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, that 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) than to the simple doctrine of Christ himself.  
This is the benefit and 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, & I hope it will do so likewise to all 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, yea, very few that can go before him. He hath not indeed writ so huge a Volume, nor scribbled so much paper: Not, 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 demonstrations, 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 Scripture, accompanied with so good and proper examples, and similitudes, and comparisons, and divisions, & 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, & what the power of Christ is, his abasement and his exaltation, our own mortification, and our vivification, election and reprobation, and a thousand other such 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 Vergerius, as the instrument of the Divine providence, in causing it to be printed for the view, and 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 afterwards 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 besides 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 Chevalier of the Emperor, but a much more honourable and 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 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 mean 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, than unto true Mortification, in which death overtaking him, he became perfectly mortified, so to be 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 unto you.  
Go to than, Brethrens 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 hence 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 likewise to accompany the practice therewith, because the commendation of every virtue and art consisteth in the practice, and in the performance of action agreeable to that virtue and art.  
And you that waste all your time idly in reading of Boccace his hundred Novelties, and the like, lay them awhile aside, and read these Considerations of Valdesso, which are indeed true 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 found the true and holy Enamourments of God, and of Christ with mankind. Here you shall found the true Embraces, and the true kisses given by means of the holy Spirit. And last of all, you shall here found 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 seem 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 found 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 not 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 come all to be enamoured of Christ, and incorporated in him, as he is incorporated in us; To whom be Honour and Glory everlasting!  
From Basil, 1. May 1550.   

A Table of the Divine Considerations.  

1. 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 hath, wherewith God deferreth the revenge of those injuries, which men do unto him.  
5. The difficulty of entering 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 other Acquisite.  
7. It is God's will that we should commit unto him the issue and success of all our desires.  
8. The Covenants which Jesus Christ our Lord made between God and man.  
9 An excellent privilege of piety.  
10. In what regard the estate of a Christian that believes with difficulty, is better than of that Person which believes with ease.  
11. In what manner Gods being just, doth redound to the profit of them, that by revelation believe in Christ.  
12. How the reason of our inward man serves us to that which the eyes of our outward man do.  
13. A comparison which showeth in what the benefit which mankind hath received from God by Jesus Christ, doth consist.  
14. Amongst the things which Christian Piety obligeth us to believe, what that is which is believed with greatest difficulty.  
15. How Christians aught 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 aught to resolve himself touching the world, and touching himself, that he may become a true Christian.  
18. In what things that person who desires to enter and to persevere in the kingdom of God, aught to be exercised; and what a man brings of his own thereunto.  
19 That the Christian life consisteth in this, that a man esteemeth himself dead to the world, and alive unto God.  
20. That in the Infirmities, Amendment, and Health of the mind, Men aught to govern themselves, as in those of the body.  
21. The difference of sins and sinners: The obligations of Piety: The signs of Piety and Impiety.  
22. For what reason God sometime gives a godly man a Child, and soon after takes him away.  
23. How we are disenamoured of the world, and enamoured of God.  
24. That those Persons, who are governed by the holy Spirit in their serving of God, endeavour to increase in the love of God.  
25. How pious persons may resolve themselves when God calls them to any change of place, or state of life, and when not.  
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 man maintains himself in his Christian resolution; and by reducing of his mind to God he maintains himself in the certainty of God's providence.  
28. How a man should assure himself of his Vocation.  
29. That to believe with difficulty is a sign of Vocation.  
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 than that of the Appetites; and that it is necessary that both the one and the other should be mortified.  
32. Of the abuse, & of the right use of the holy Scriptures.  
33. In what manner through patience and consolation of the Scriptures we maintain ourselves in hope.  
34. In what doth consist the benefit which men have obtained from God by Christ.  
35. Whence that difficulty comes, which pious persons found to continued in that which appertains to Piety and justification.  
36. In what Christian Liberty doth consist, how it is known, and how it is to be exercised.  
37. That they who know God by man's relation, have a false opinion of him, and they who know him by the holy spirit, have a true.  
38. By a comparison is showed in what the error of false Christians doth consist, and what true Christians do.  
39 That Quickening answereth to Mortification, and the glory of the Resurrection answereth to quickening.  
40. Two wills in God, the one Mediate, the other Immediate.  
41. That God will that pious persons should know that all things are to come from him, and that they should have them all of him.  
42. In what sort a pious person aught to govern himself in the state of inward prosperity, and adversity.  
43. How a pious person may assure himself to have obtained Piety and Justification, by the Spirit, and not by human wisdom.  
44. 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 tempted by Affections and Appetites, with which they were never before tempted.  
45. 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.  
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 signs to know them by, who pretend piety and the spirit▪ not having either the one or the other.  
48 That he who prays, and works, and understands, doth than pray, work, and understand as he aught, when he is inspired to pray, to work, and to understand.  
49. Whence it proceeds that human wisdom will not attribute all things to God: and in what manner they aught 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 aught to put an end to the affection of ambition, which doth consist in growing, and also to that which doth consist in maintaining.  
53. In what manner the men of the world attending unto honour, are less vicious, than attending unto conscience.  
54 That prayer and consideration are two Books or Interpreters, very sure ones to understand holy Scripture, and how a man aught to serve himself of them.  
55. Against curiosity: and how the holy Scriptures aught to be read without curiosity.  
56. Which is the most certain, and most secure way to obtain perfect mortification.  
57 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 motions 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 human wisdom hath no more jurisdiction in the judgement of their works, who are the sons of God, than in the judgement of the proper works of God.  
63. By seven conformities is showed that the holy Scripture is like a candle in a dark place, and that the holy spirit is like the Sun.  
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 being made, he do resign 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 imperfection in a man, contrary to the judgement of human wisdom.  
69. That a man aught 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 other gifts doth consist: and the eminency of Charity amongst the three gifts.  
71. Upon the most holy prayer of our Saviour.  
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 knowledge, love, and union are  
74. That it betides to pious persons in spiritual things, as it befalls in outward things to him, who having been blind gins to see.  
75. 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.  
76. What Scandal is, and in what manner Christian persons aught to govern themselves in the case of Scandal.  
77. Two contrarieties, 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 commit, pretending piety.  
80. 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 he will give them.  
81. Two weaknesses in our Lord Christ, and in 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 incorporation in Christ is that which mortifies.  
85. Four ways by which a Christian knows God by means of Christ.  
86. To know the inward motions when they are of the holy spirit, when of the Malignant spirit, and when of a man's own spirit.  
87. That all the creatures were spoiled 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 that manner, and that form of life wherein he did live.  
90. In what the Christian perfection, the Duty, and Decorum doth consist.  
91. That only the sons of God have certain satisfaction in every thing.  
92. In what manner mortification is the proper sign 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 lest of his own william.  
94. Three sorts of conscience: one by the law natural, and the other by the written Law: and the other by the Gospel.  
95. That men are incapable of the divine Generation of the sons of God, and of the spiritual Regeneration of the sons of God.  
96. That than 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, or whether piety be a fruit of Justification.  
98. How that is to be understood which the holy Scripture saith, attributing condemnation sometimes to unbelievers, 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 punished in Christ, or they believe it with difficulty.  
100 That the fruits which in Christians in the beginning of their Incorporation in Christ, seem to be of the spirit, are of the flesh.  
101. Whence it comes that the wicked cannot believe; that the superstitious believe with ease; and that the godly believe with difficulty.  
102. That Christian faith hath necessity to be confirmed by experience: Of what kind the experience is, and how it is 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 again: 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 human 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 knowledge which as a Christian I aught to have of Christ, and of them who are the Members of Christ.  
110. That the principal gifts are not understood, until they be possessed.    

Mr. George Herbert to N. the Translator of this Book.  
MY dear and deserving Brother, your Valdesso 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 servant of God; and to such, and all that is theirs. I own diligence; Thirdly for the Church's sake, to whom by Printing it, I would have you consecrated it. You own the Church a debt, and God hath put this into your hands, (as he sent the fish with money to Saint 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 Considerations,) 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 rules 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.  
From his Parsonage of Bemmorton near Salisbury. Sept. 29. 1632.   

Divine Considerations.  

CONSIDERATION I  
How it is to be understood, that man was created after the Image and Likeness of God.  
I Have many times endeavoured to understand in what properly that Image and Likeness of God doth consist, in the which the holy Scripture saith, Gen. 1.27. Man was created: and whilst I have endeavoured to understand this by reading, I have not profited at all; for reading drew me now to one opinion, and by and by to another, until at last endeavouring to do it by consideration, it seemed to me that I understood, or at lest that I began to understand it. The same God which 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, wherein he is impassable, and immortal; yea also, good, 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; yea, also he was good, merciful, just, faithful, and true.  
This Image and Likeness of God, the first man lost by his disobedience to God, and so he became passable and mortal; yea also wicked, cruel, impious, unfaithful, and a liar.  
Having understood this by consideration, I come to compare it with the doctrine of holy Scripture, and I found it agreeable with that which Saint Paul saith, Ephes. 4.22, 23. and Colos. 3.9, 10. (where he speaketh of putting of the old man, and putting on the new,) and by this I am confirmed in my consideration.  
Moreover I consider that this Image of God was in the person of our Saviour Christ; in his soul before his death, being good, merciful, just, faithful, and true; and in his body after his resurrection, being altogether impassable and immortal.  
Finally I understand, that they, who being called and drawn by God unto the grace of the Gospel, make the righteousness of Christ to become their own, and are incorporated in Christ, do in this present life recover, in some measure, 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, and 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 that we have obtained our happiness, acknowledging 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 desired and laboured much to understand in what a man's happiness doth properly consist; and having endeavoured this, as men, by human wisdom, have all of them erred in their imaginations, as they likewise err almost in all other things, which they endeavour to know by human wisdom only.  
This matter, which I say, so many have with much labour 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, John 17.3. 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 kind of knowledge of God, by the reading of holy Scripture, and by the contemplation of the creatures, but they found not happiness in this knowledge. For in truth happiness doth not consist therein. But it consists 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, as I understand, the reading of holy Scripture, and the contemplation of the creatures, serve 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 knowledge, 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 and unlearned man gets of a famous learned man, by reading the things which he hath written. And that knowledge of God, which they get who know Christ, and are incorporated in Christ, as I understand, is like to that knowledge which I have of the King, by having seen his image, and by having had very particular information of all his usages, by the relation of persons, who are very inward with the King.  
Having understood this, I understand in what the happiness of man doth consist, and I found 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 Jesus Christ our Lord.   

CONSID. III.  
In what the Sons of God differ from the Sons of Adam.  
SAint Paul saith, They which are led by the spirit of God, they are the sons of God, Rom. 8.14.  
And certainly so it is, that he that is the Son of God suffers himself to be ruled and governed of God; and 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 human wisdom, which Saint Paul calls the wisdom of this world, 1. Cor. 1.20. they are the sons of Adam: and the sons of Adam rule and govern themselves by human 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 belongs to the soul.  
The sons of Adam ruling and governing themselves by their own human wisdom, have certain Rules and Medicines to maintain and keep themselves healthful, and they have others to regain health when they are sick or infirm; as Herbs and Roots, and many other things, that serve to this effect. But the difficulty is, to know at what time and season to make use of these things, which is almost impossible.  
The same sons of Adam have for the maintaining and keeping their souls in purity and simplicity, the Law of God, and the Doctrine of Christ and his Apostles. But the difficulty is, to know how to understand this Law, and this Doctrine, and how to apply and make use of it, which I hold to be 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 might maintain themselves in bodily health and strength; so likewise if they knew how to make use of the holy Scriptures, they might maintain their souls in ghostly and spiritual health. But holding both these for impossible, I conclude, that it is not possible for a son of Adam to maintain the health either of his soul, or of his body.  
The sons of God endeavouring daily to mortify their human wisdom, and not to order nor govern themselves by it, though they make use of the common food and medicines which the sons of Adam do; yet they wholly renounce the virtue and power of the creature, depending and trusting only upon the love and goodness of the Creator, who is their Father and Physician, and by whom they are immediately governed and maintained in bodily health; if not as much as they themselves would, at lest as much as is sufficient, and may serve for their souls good, which is the principal thing.  
It is true, God suffereth them to fall into infirmities and sicknesses, sometimes to mortify them, sometimes to try them, and sometimes that they may know him for their Father and Lord: he ofttimes healing them without using the medicines, which the sons of Adam use.  
So also in the purity and holiness (which is the health) of the soul, the sons of God growing daily in grace, and perfecting themselves in holiness, as they of Samaria, John 4.42. said unto the woman, Now we believe, not because of thy saying, for we have heard him ourselves, so they say of the holy Scriptures, now we live and grow in spiritual strength, not by the letter or outward relation of the Scriptures, but by the inward teaching and anointing of the heavenly spirit of truth, this is that which ruleth and governeth us in the ways of holiness and righteousness. And so long as he abideth in us, and we in him, we need no other guide, because we are hereby led unto God our father in heaven.  
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 may keep and maintain himself in bodily and spiritual health.  
The sons of God do make use of physic for the health of their bodies, and of the holy Scripture for the health of their souls; but this they do, without putting confidence in them, for all their trust and confidence is in God only.  
They make use likewise, to preserve the health of their bodies, of the observation of times, and places; as they make use of some rules to preserve the health of their souls. This they do rather to conform themselves outwardly with the sons of Adam, than because they feel themselves to stand in need 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, others found in them many intricacies: For the natural man perceives not the things that are of the spirit of God, 1. Cor. 2.14. 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 over of yourselves alone, you are to enter here, and when you are entered, you are to govern yourselves thus, and thus: But if so be you will that I should lead you over, come after me and fear not.  
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 that the presumption and error of the sons of Adam, is much greater folly 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 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, than 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. IU.  
From whence the revengeful affection proceeds in men: And what effects the long sufferance hath, wherewith God deferreth the revenge of those injuries which men do unto him.  
PUtting on one side all the offences that from the beginning of the world until this present day have been done by men one towards another; and setting on the other side only those, which one man in one day only doth to God, it seems to me that those done against God, are beyond all comparison more in number, and greater in weight, than those done against men.  
Considering further 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 utterly to confounded all those that offend him, he doth not, but rather tolerates them, yea, 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 found, that the revengeful affection in men proceeds from the depravation of the first man; for I am assured that if human nature had not been depraved, men would have been most estranged from all revenge. For the first man being created after the image and likeness of God, it is a manifest thing he was created with an affection estranged from revenge, as we know God is. This 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 were taken away in their injuring.  
The second, that if God should suddenly consume the wicked, in a short space all the wicked that are in the world would be taken away; 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 revenge; saying, when they are tempted to revenge, 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, forasmuch 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 endeavour to make myself like.  
These three effects I found redound to the gain of the pious: And I found 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 thus they treasure up unto themselves wrath and eternal condemnation, Rom. 2.5.  
The second is, that with the unquietness and trouble which they suffer in their consciences, they begin to feel in this life that which they are to suffer in the other; and thereupon they desire to die, supposing to be free from this their punishment, and on the other side, they would not die, fearing jest their punishment 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 found three benefits to the godly, and two damages to 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 ●●me as if he commanded 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, than revenge it, he knows that God requires 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 upon his only begotten Son Jesus Christ our Lord.   

CONSID. V  
The difficulty of entering into the kingdom of God; how it is to be entered, and in what it consists.  
NAturally man trusteth not to another man, but for that which he cannot do of himself; nor doth he put confidence in God, except for 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 help of the creatures, doth bring himself with the greater difficulty to have confidence in God.  
That this is true, we see that amongst sick people, they only are brought to submit to the will of God, that have not the means to pay Physicians, nor procure physic; and they wh● although they have means, are in such extremity, that they have no hope at all in Physician or physic.  
From whence I consider the perverseness of man, and also the goodness of God, in as much as he doth help and favour them who when they can do no otherwise, commit themselves to his divine will: And in our necessities, he doth not so much regard how pious, or how impious we be, as he doth the truth of his own promise, to help and relieve us whensoever we call upon him and trust in him.  
That this is true, we have the proof every hour, not only in our sickness, but also in all other things that befall men in this present life.  
This which we see by experience in outward things, we may also see in inward, forasmuch as a man is never brought to trust and rely upon God for his justification, resurrection, and 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 inward things the rich man hath the means, according to his own opinion, to be able to serve himself with the creatures, without referring and resigning himself to the will of God, that he should do with him according as it seems good 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 resign himself unto the will of God, and to suffer himself to be ruled and governed by God, renouncing the regiment and government of human wisdom, and renouncing the help 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 utter disability, and the impossibility that all creatures have to be able to give him that which he pretends to, and 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 recommendeth himself to God, because he can do no otherwise, and the pious recommendeth himself to God, even when he might help and serve himself with the creatures, and this as well in outward things, as also in inward. And I suppose that a man may come to know when he trusteth in God for inward things, by that which he shall found in himself touching his trusting in God for outward.  
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 an one did David feel himself, when he called himself poor and needy. And they, as I understand, have in part obtained that which is demanded, when we say, Thy kingdom come: Gods good spirit being come into their hearts, which teacheth them to depend upon God for all things, both of this life and of the life to 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 saying, Matth. 3.2. The kingdom of God is at hand: and why our Lord Christ so began his preaching: and why he sent the Apostles to preach and persuade men to enter into this kingdom, Matth. 4.17.  
Whence I gather, that the beginning and end of Christian preaching, aught to be to preach the kingdom of God, and to persuade and urge men that they should enter thereinto, renouncing the kingdom of the world, and all that appertains thereunto.  
The man that hath entered into, and doth persevere in this kingdom, I consider that he is 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 the earth communicates unto it; so he also that continueth in the kingdom of God, maintains himself, and produceth flowers and fruits by the spirit of God which governeth and ruleth him. And he that is such, is the son of God, is just, and shall be glorious, and have everlasting life: for he is conformable to Jesus Christ the Son of God. And he that is such an one, doth (as it were for vantage) enjoy of the things of this present life, little or much, according to God's good will, and to the setting forth of God's glory.  
Between that which they that are without this kingdom of God, know and understand of it, by that which they read and hear; and that which they who are in it understand and know of this kingdom, by that which they feel and prove in themselves, I know a much greater difference, than between that which they know and understand of the regiment and government of a most perfect king, by that which they read and hear, being themselves out of the same; and that which they know and understand of it, 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 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 one more, to another less; to one after one manner, and to another after another; and all are in the same kingdom, and all participate of the same spirit, even as all the herbs in the same meadow do participate of the 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 expressed in that of Job, Who can bring a clean thing out of an unclean? not one; and in that of David, 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 human 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.  
Of these two Depravations I understand that the natural cannot be repaired but by grace, and 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, and accepting the covenant which he made between God and 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 on freeing themselves of it, that wherein they offend is not put to their account of sin, because they be incorporated in Christ Jesus: for S. Paul saith, There is no condemnation to them that are in Christ Jesus.  
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 the Laws and Precepts which human 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, (such as were Socrates and Plato, who by their own wisdom and industry freed themselves from the slavery of many sensual appetites and passions, which their corrupt nature and evil company had led them into;) 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 only doth free us.   

CONSID. VII.  
It is God's will that we should commit unto him the issue and success of all our desires.  
IN effect it is true, that we understand many things by experience, which we should not understand by knowledge; as this, I having oftentimes determined to do many things, the one more pious, holy, and Christian than another, and having seen, for the most part, the issue and effect to be quite contrary to what I determined; and on the contrary, observing that some other pious and Christian things were done by me, without my predetermination or forecast; 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 determined as a man, the contrary should come to pass of that which I would; but I did wonder, that in the things which I determined as a Christian, the same should befall me. And finding myself in this confusion, it came to pass that I read that resolution of S. Peter, Though I should die with thee, yet will I not deny thee. And considering that although the resolution was pious, holy, and Christian, the contrary of that which he resolved, befell him; I understand that my determinations had not their issue and effect according to my desire, because I did not well consider mine own utter disability to perform any holy and good work.  
So that I understood by experience, that although God punished my inconsiderateness, in not suffering that to come to pass which I intended; yet on the other side he satisfied my general desire of doing good, by 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 determine or propound nothing, without holding him before mine eyes, showing unto him my good will, and referring unto him the issue and success of my desires and endeavours. And that as well in things which appertain to the outward and corporal living, as in those things that appertain to the inward and spiritual living.  
This will of God doth so much restrain me, that although I know that this which I have said, is that which he requires; yet I dare not determine, saying, I will do it accordingly, because I know mine own disability; but this I do, I continued constant in my desire to conform myself always with this will of God, and to refer to him the issue and effect of all my good desires; and I assure myself that God in his mercy shall favour me in this good design of mine. And in this manner I aught to govern myself in all things.  
For example, I shall found in my soul a fervent desire to have confidence in God in all things, I will offer up this desire to God, and humbly commend to him the issue and effect thereof. In this manner I desire to govern myself in Charity, in Hope, in Mortification, in Christian simplicity, and in all other things which may make me like unto Christ, and like unto God, and in all those things that may redound to the corporal and spiritual profit of my neighbours.  
In this manner I wish every Christian to govern himself, or (to speak better) to suffer himself to be governed of God; assuring 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, and to his own edification, and 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 arrogancy and presumption, if we shall think that to be in our power, which is no more in our power than to cause rain, or to make fair weather. Wherhfore we aught not to determine, but to desire, and to refer to God the issue of that which we desire.  
Together with this I consider to the same purpose, that in our Christian determinations we aught 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 myself, that our determinations shall than be good and discreet, when they shall be conformable to that which God requires of us, and answerable to our ability; for it is a foolish thing to promise' that which is not in the power of him that promiseth to perform. And this being true, it is well said, that we must offer up all our desires to God, and hold for certain, that he will favour us in them for Jesus Christ our Lord.   

CONSID. VIII.  
The Covenants which Jesus Christ our Lord made between God, and Man.  
ALL of us in acknowledgement of that being which we have from God, are born with obligation to love God, to depend upon him, and to suffer ourselves to be ruled and governed by him. But this love and duty of ours is not performed by reason of our natural corruption and evil inclination, which draws us to the clean 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 Jews. This evil inclination is so powerful in the minds of men, that how much soever they labour in it, they never attain to the full performance of this their obligation.  
God knowing this, sent his only begotten Son into the world, being made man, and was pleased, that upon him should be executed his justice for that which all men had failed, and were to fail, touching the obligation with which we are born. 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 punishment which they should deserve for that wherein they fail, in regard of the obligation with which they are born; and that God makes them 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.  
Human wisdom is not capable to admit this covenant. First, because seeing Christ to be a man as others are, it cannot be brought to understand that he is the Son of God. Than, because it sees not upon what to ground the truth of this covenant so as to believe it, and hold it for certain, and to rely upon it: for hereunto is necessary a proper and particular Revelation or inspiration from God, which must throw down to the ground all the discourses of human wisdom, in such manner, that holding it for certain and firm, that Christ is the Son of God, and that the justice which was executed upon him, doth make us exempt from that wherein we fail touching our obligation, we are hereby assured that God doth 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.  
Upon this Covenant two other Covenants depend, the one is, that we believe that Christ risen glorious, and that the belief of this 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. Human wisdom finds not wherein to ground 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 the belief of this gives us eternal life, God doing unto us that which he did, and doth with Christ.  
Human wisdom finds not wherein to ground 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, so that we being assured 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 incorporate us into that eternal life, which Christ liveth. We believe four things, and God doth four things for us. We believe, The Christ is the son of God, That he died, That he risen, And that he lives. And God make us 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 wherewith we were born, having overcome a great part of our evil inclination.  
Of the other two we shall have enjoyment in that other life. Now we experimenting here in this life, in these two first things, the truth that is in the Covenant, which Christ made between God and us, we assure ourselves of the truth which is in the two last; which we shall experiment when it shall please the divine Majesty: In the mean space let us endeavour 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 the good works whereunto we apply ourselves in this present life, do appertain either to the Being a Man, or to the being godly and pious.  
The Being of a Man draweth us to have compassion one towards another, 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, and richeses. Now there may be a man altogether estranged from piety, who will not only exercise himself in all those things, to which the being of a man 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 may be another altogether pious, who shall not only exercise himself in those things, which are properly belonging to piety, but also in those things which are proper to the Being of a man, 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, (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 the Being of a man, exerciseth himself in piety, because his principal intent is the glory of God, which is proper to piety. And it comes to pass, that one estranged from piety, shall preach Christ, and shall not exercise himself in piety, because his principal intent will be his own glory and interest: and on the contrary it comes 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 human 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 our 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 he doth most easily, by his due care and remembrance of the works that he hath done, and the grounds whereupon he did them. It is true that these privileges of piety are in effect Books, which Isaiah 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 a Christian that believes with difficulty, is better, than 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 too much consideration.  
The first on no cause call human wisdom into counsel; and the second call it in all things: and so with difficulty they are brought to believe that which human 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, than to the few true: The second, do not believe the false, and doubt of the true.  
Considering further, I found 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 leave them.  
Moreover I found, that the second, by the same 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 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, to 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, than of him that is easy, and that for three causes principally,  
The first, because it is more easy to believe the truth, whereunto the holy spirit helps, and many other things help, than to unbelieve a lie, which superstition and 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 continueth a long time in error, as they did in the primitive Church, that were converted from Judaisme 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 puts the person hard to believe, when it gins to instruct him, than that estate in which it puts him who is easy to believe.  
Together with this, I resolve myself, that that which is believed without the instruction of the spirit of God, always consisteth more in opinion, than 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, human persuasion, and by opinion, and not by revelation, nor inspiration.  
And it being true, that the blessedness of a Christian man doth not consist in believing, but in believing by 
* He often useth this manner of speech, believing by Revelation, 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 hear-say, or relation from others, is not that which filleth the heart with joy and peace in believing; but the spirits bearing witness with 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.  revelation, and not by relation; it is concluded that that is not Christian faith which is by relation, but only that which is by revelation is the Christian faith, 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: In this faith God make us rich by Jesus Christ our Lord.   

CONSID. XI.  
In what manner 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 human wisdom, to redound to the benefit of man, except it be one, which seems to redound to his damage: forasmuch as it is beneficial to a man, that God should be omnipotent, liberal, wise, faithful, bountiful, merciful, and pitiful; but it seems not beneficial to him, that he should be just. 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 not less redound to his benefit, than all the other; he did determine to execute upon his own Son all the rigour of that Justice, which he aught to have executed upon 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 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 save them, they having accepted for their own, that Justice which was executed on his own Son.  
Whereby I understand and assure myself, that God revealed unto the Saints of the old Testament, That his justice aught to be executed upon his own Son Jesus Christ our Lord, and therefore they might certainly hold, that it was not less favourable for them, that God should be just, than merciful; together with all the other perfections, that are attributed unto God.  
Furthermore I understand, that those men which are not assured by revelation, that God hath executed on Christ the rigour of his Justice, do always fear the judgement of God, and it is grievous unto them that Justice is in God; for they do not found how to be able to satisfy it.  
From this fear superstititions grow, scruples grow, and ceremonies grow: From all which we are free, that are come by revelation unto 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.  
How the reason of our inward man serves us to that, which the eyes of our outward man do.  
HAving often said, that to be and persevere in the kingdom of God, it is needful for a man to mortify in all things and altogether his reason, and his human 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 therewith 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, and 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, or by their own understanding of the Scriptures, and by contemplation of the creatures, are 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 aught.  
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 showeth in what the benefit which 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 standing 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 his only Son, and afterwards he sent 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 they had 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, and they themselves published it, notwithstanding all this, they dared not to return unto the kingdom, but rather by all ways & 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 King's 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 than if it had never been made. There were some 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, they resolving not to departed 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 having come to serve their own King, and to abide under his regiment and government.  
And because they had proved the evil of rebellion, and of banishment, they did deprive and despoil 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 and 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 gave them many great gifts, and he used them in that manner, as if so be they had never been rebels.  
This is the Comparison: and although it be of itself clear, I will not cease to declare it a little better, and say, That the first man being in the kingdom of God, created to the image and likeness 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 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 Son Jesus Christ our Lord; and afterwards 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, and 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 themselves than in God; and so they will rather stay under the government of their human prudence, than come unto the kingdom of God. These think they aught 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 continued 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 further bethinking accepting the pardon, they come unto the kingdom of God, renouncing the kingdom of the world, and the government of human prudence. And albeit these at first may seem to make some kind of doubt, doubt of the pardon, doubt of the government and regiment of God; yet in as much as they departed not from the kingdom, they go on certifying themselves both in the one and the other of these matters; and 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 same 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 human reason, and all those other things that led them to their forepassed 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 gins in this present life, and is continued in that which is to come. And all this felicity those persons do acknowledge from the liberality of God, from the obedience of his only begotten Son Jesus Christ our Lord.   

CONSID. XIV.  
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 aught 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 executed on Christ.  
I am come to this resolution by considering 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 they do 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 pardon, 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, 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 clear, that I will content myself therewith; proving it with that which is seen by experience, that even he who gives credence to the Proclamation which is published through the world concerning the Pardon general, and shows that he doth believe it, by renouncing all outward justification, and by 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 even 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 of the soul, in as much as he always goes thinking, and saying in himself, How 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 again, How 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? if these things be not true, 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 the other.  
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 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 fare with my consideraon, I well understand what the cause is, that the rich man enters 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 call to remembrance, how Christ doth promise' them for vantage to those, 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, but I should found 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; aught I to doubt, that God without my solicitousness will 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 among other punishments, with which God punished his rebellion, this was one, 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: for I know it is true, that with greater difficulty a man brings himself to trust in this matter, than in that other.  
Together with this I gather, that I shall than 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 Christians aught to govern themselves in their tribulations, afflictions, and troubles.  
BEcause human wisdom, as we have elsewhere 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 should always stand upon his guard touching this point, so that he be not deceived in taking the one for the other.  
When a pious person finds himself in some great trouble and distress, he is tempted by the Devil, through the means of human 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 tells him that that which appertains to him, is only to bring his mind to be content with 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 amiss to have confidence in God. And although the second part with the desire of reducing the mind to submit itself to God, be 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 thus: it persuades 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 more, he will have great care of them, and will help them, and defend them.  
Thou makest accounted of God, hold than for certain and 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 at thy harm.  
The holy Spirit speaking to him these words, it brings 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, than it persuades him to reduce his mind to be content with 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 human 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, 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 indeed permits that his Saints shall be evil entreated because they be Saints; for from hence redound all that which we have spoken of. But he doth not permit it, when they are evil entreated as men, for the things of the world. For he hath promised altogether the contrary.  
David glories, That he had not seen in all his life any just man forsaken of God: And in this may all just men glory: for albeit God permits that they should suffer, when they suffer because they be Saints and just men; yet he doth not permit that they should suffer for those things which indifferently befall to men in this present life.  
From all this which is spoken, it may be gathered, that a Christian when he is evil entreated for his piety and justice, rejoicing that in it and by it the name of God is glorified, he aught to submit himself wholly and altogether to God, reducing his mind to content itself with that which God shall ordain, and dispose concerning him: and when he is evil entreated as a person of the world, he aught to believe and be assured that God will draw him out of that affliction and trouble, with much satisfaction and content; reducing his mind also to be content with 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; and that in the other life he will give him immortality and glory.  
Human wisdom presuming▪ or pretending piety, persuades him that he aught 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 human wisdom understands not, that a man shall so fare 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 human wisdom, and to open them to the Promises of the holy spirit; and so to attend to certify and establish himself in those two first things. And he shall than 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 unto him only those whom he hath first known and predestinated: 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 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 only that believe them.  
That this is true, may be proved by many authorities of holy Scripture. But better it is to say, That the truth of this matter is not believed, except it be in some measure experimented; and the experience appertains only to them that stand incorporated in Jesus Christ our Lord.   

CONSID. XVII.  
In what manner a Man aught 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; forasmuch 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 apprehended, to understand, and know: To apprehended, in what thing he aught to have confidence, To understand in what it is convenient to believe, And to know that which aught to be loved. Of this wisdom, knowledge, 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, and 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 an one it appertains to be wise, to know, and to understand; despoiling his mind of all evil inclinations, and estranging his body from all evil exercises, and from evil custom.  
Together with this I understand, that to the intent a man may dispoil his mind of every evil inclination, it is meet that a man should courageously and generously resolve himself touching the world, turning his back to all the honour, glory, and estimation thereof, not pretending unto it, not procuring it, nor desiring 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 exercises, and from all evil customs, it is meet that a man should valourously resolve touching things which concern himself, renouncing in good earnest all those things, from which there doth come, or may come any carnal satisfaction, or corporal content; putting an end to all, estranging himself from it, and abhorring it. For doing thus he shall purify his soul, and body, and shall make himself able, (God giving unto him that wisdom, understanding, and knowledge, which he is capable of) 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, let him deny himself, or forsake all, and take up his cross: and than a man is 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 and of Christ, do despise them, esteem them for vile, and for no body, 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 aught 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, believing 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 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 draws him: and understanding what S. Paul saith, that all men have not faith, 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: Forasmuch 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 and frame his mind, 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 desire and procure piety, justice, and holiness, but it must be by praying and seeking them of God; for from him only, and by this means only, they are procured and obtained. 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 lest 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 than which delights thy ears, and so in all 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 aught to attend principally not to content the men of this world, neither to walk, nor to speak after the relish of their words; evermore remembering that saying of S. Paul, If I seek to please men, I am not the servant of God. In which matter he aught 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 than 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 which they desire, his own proper satisfaction. And in this manner he shall not forbear to satisfy them, because he would not content 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 him to stand always on his guard, that nothing may hap unto him unawares. Now a Christian man exercising himself as I have said, must not think hereby to get piety, justice, and holiness; but he shall only 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 cleared 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 sand his rain and 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 sand his holy Spirit to him. But as the sun and the rain do 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 all worldly affections, and all carnal 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, and waiting for it, in short time shall found himself much conformable to the image of God, and 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 alive unto God.  
THe Christian name in the first beginning, was in the eyes of the world so vile, so despised, so 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 first they were called of God, and 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 afterwards 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 to the world, and they were raised up, and did live towards God, making profession to imitate Christ, who died with ignominy to the world, and liveth gloriously to God. This S. Paul meant where he saith, that the Christians are dead and buried in baptism with Christ in 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.  
In process of time the Christian name began to be honoured and glorious in the eyes of the world, Kings and Emperors themselves being honoured thereby. And Baptism is now given and communicated to them, which do not persevere in that first resolution 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 that 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, yet it is a dishonour to accomplish that which is promised, and 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 die 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 that he may satisfy the name which he holds, & observe the profession which he hath made in his Baptism, to reduce himself to that resolution to which men in the beginning of the manifestation of the Gospel did reduce themselves, every man saying after 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: and I am raised up, and live towards God; for when Christ died, I was buried in Baptism with Christ in his death, and 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 worldly affections, and carnal appetites, than in a man, who truly and effectually is dead and buried. And it being likewise true, that I am raised up with Christ and alive unto God, it is needful that all those affections and desires should be alive in me, which are in a man who is truly and effectually raised up. He that lives with this determination and resolution, will live on his guard, and be watchful; 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, straightway he will labour to kill it, saying, this belongs not to me who am dead to the world. And when he shall found 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 than I aught not to pretend unto, or to esteem that which the world esteems; and if I live unto God, I aught not to pretend unto, nor to esteem but only that which God pretends unto, and esteems; that is, that I should esteem myself dead and buried in respect of the world, and that I should esteem myself raised up, and alive unto God; in such sort, that I being dead, and buried unto the world, aught not to pretend unto the things of the world, nor I aught not to resent myself, when I am deprived of them; and being raised up by God and living unto God, I aught 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 aught to pretend unto, are the gifts and graces of 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 aught to be; and this by Jesus Christ our Lord.   

CONSID. XX.  
That in the Infirmity, Amendment, and Health of the mind, Men aught to govern themselves, as in those of the body.  
IN the Infirmity, Amendment, and 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 convenient medicines, and giving him rules and directions 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 remain in their infirmity.  
Furthermore I say, that the discreet person, that is upon recovery of his bodily infirmity, lives always very attentive and 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 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 company, 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 overthrew his bodily health, feigning that he eats, and doth not eat, and behaving himself in such sort, that he hurts not his bodily health, nor offends those that behold him.  
Furthermore I say, that as he who having been sick, and upon recovery, although he found himself well, if he be a discreet man, yet doth not suffer himself to be transported to eat things contrary to his health, nor to 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 of 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, aught not to live negligently, nor to debauch himself, or put himself out of his own 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; well considering that the relapses of the mind into sickness, are more dangerous than 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, which defile their bodies with carnal vices, and with drunkenness, and deprave their minds with ambition, envy, and wrath: for whilst they occupy themselves in these, 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 and man by shedding his blood. I say, they declare that they do not hold it for a thing firmly established, and 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, resenting, and afflicting themselves, they show that they do not content themselves therewith. And this discontent of men proceeds from this, 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 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, inasmuch as by their sins they give evil example; and they sin against Christ, inasmuch as by their sins they make Christian Religion to be evil spoken of; they sin against God, inasmuch 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 same respect that they do who sin against Christ; they sin against God, for the union which is between Christ and 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 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 of 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, as mortification and charity are gotten only by God's gift; so likewise faith, and confidence, piety, and holiness, mortification, and charity are continued 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 sinne 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, and of themselves. And in those things wherein men sinne against Christ, and against God, if they sin through weakness and infirmity, they do the same, considering the offence of Christ, and of God, the ill example of their neighbour, and their own damage.  
On the contrary, as they that sin in carnal vices, found satisfaction in their sins, when they sin through wretched wilfulness; so also they who sin against Christ in outward justification, and against God, being grieved at those things which God doth, if so be they sin through incredulity and impiety, they found 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 soon after takes him away.  
EXamining with myself what God intends, when he bestows upon a godly person a child, and a few days after takes him away again; I suppose he intends that 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 we like well that child whom we see with the same cheerfulness to part with the thing, when we take it from him, with which he took it, and dislike him when we see him sorrowful and stubborn; so God willing to make proof of a pious person, and of his mortification, gives him a son, and when he sees him joyful, takes him from him; and if he leave his son, when God takes him away, with the same contentedness with which he received him when God gave him, he gives good sign of his piety, and holiness; but if he be sorrowful, grieved, and weeps, he gives an ill sign of his piety, and a worse of his mortification.  
One difference there is, that we giving the thing to the child, and taking it away, intent to prove and know him; and God in bestowing a son upon a pious person, and taking him away, intends that the said person should know himself, and understand how fare he is proceeded in piety, and in mortification; and he intends to exercise him in mortification. And it is a much more easy thing to God to give a son to a man, and to take him away, than for a man to give a Pear, and take it away.  
Herewith I understand, that every pious person aught to demean himself towards 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.  
How we are disenamoured of the world, and enamoured of God.  
FInding my soul altogether barren and dry, and as it were estranged from God, and understanding that this was because God had hid his presence from me; I thought to relieve and comfort myself in this my necessity by reducing my memory, that it should not think upon any other thing but God. Scarce had I made this deliberation, and begun to put it in execution, but I perceived 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 finds itself, when God causeth 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, and for their own interesses desire and endeavour to disenamour themselves of the world, and enamour themselves of God, not being inspired nor moved thereunto by the holy spirit, are much like to those men, who for their own designs, and for their own interesses, 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 disenamour of the world, and enamour of himself, are much like to those men, whom a person of quality would withdraw from another base and vulgar person, and make enamoured of himself. 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.  
This one notable difference I found, that the one, because he loves changeable things, remains always with fear; and the other because he loves stable things is voided of all fear. Furthermore I found, 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, than 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 exercises to enamour himself of God, he doth experiment in himself that which he proves, who for his own designs, and interesses would disenamour himself of the world, and enamour himself of God. In such sort, that they whom 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 to disenamour themselves of the world, and enamour themselves of God, lose their labour, when without being moved by him to love, they by their own industry, and by their own exercises seek to discover God's presence, when he hides it from them; And when God is 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 them, 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 and deprived of the favours of the world, will become more effectual in them, will more penetrate, and transform them more into the love of 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 into the Holy Scripture, I have known that these things are very conformable to that which I have read therein: forasmuch as Solomon in his Canticles, doth celebrated 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 calling another that alleged excuse or delay, it was nothing else, but to refuse the love of one, and to enamour the the other. This 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. And this, as I understand, S. John meant 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 during this present life it behoveth every man to apply himself to disenamour himself of the world, and to occupy himself in praying to God that he would enamour him of himself, to this effect give him his holy Spirit, which is obtained by believing in Jesus Christ our Lord.   

CONSID. XXIV.  
That those Persons, who are governed by the holy Spirit in their serving of God, endeavour 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 upon 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 hate God, that have most offended him.  
According to reason it seems that God being most perfect, he aught 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 aught much to love God; and God having received from man nothing but offences and injuries, he aught 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, than 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 found and feel himself benefited of God, he cannot only not 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 upon 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 love thee.  
Hence I understand, that the intent which God had in executing the rigour of his justice on Christ, was not less to secure me, than 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 lose the hatred which he bears to God, and gins 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 gins 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, and 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 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 pardoned 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 human wisdom instructs, and as human 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 than 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 than, as I understand, he disenamours himself of the world, when he takes away and apparts from his mind all thought to satisfy and please the world in things of the world, and when any occasion offers itself, he puts this deliberation in effect.  
And than I understand 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, Psal. 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. And I understand, that in their sufferings, 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 & just man, however sorry a one and imperfect he be, 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, loves his father: And because this is so, it is no marvel if they who be such live with much security, that neither in this present life any thing shall befall them that shall be evil for them, nor that that felicity which is promised to them that are pious and 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.  
How pious persons may resolve themselves when God calls them to any change of place, or state of life, and when not.  
A Very great part of Christian piety, as I understand, consisteth in this, That a man should never dispose of himself, nor put his own will in execution, nor say in his thoughts, This would be well for me, if so be 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, & there shall come thoughts into his mind, that This or that thing would fit him well; he shall 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 offer and resign 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 continued in the state wherein I am. With this resolution a man condemns the judgement of human wisdom and reason, and renounceth his natural light, and enters into the kingdom of God, resigning 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; yet the common language now, with which God speaks to the pious, is to put 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 he shall see himself necessitated to put it in execution, or shall found 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, inasmuch as I understand and hold for certain and firm, God is so jealous of them that attend to this piety, that even than when they are so much solicited by sensual appetites, & by human affections, that they come to desire to put their own wills in 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 punished David in the case of Bathsheba; and this punishment is very terrible; which as I understand 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 this matter, and think that nothing befits them, but that in which they found themselves: And they 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 inasmuch 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 put on God's righteousness executed on Jesus Christ our Lord.   

CONSID. XXVI.  
That the flesh whilst it is unregenerated flesh, is the enemy of God; and ●hat Regeneration is properly the work of the holy Spirit.  
SAint Paul the Apostle speaking by experience of the holy Spirit, condemns the flesh for the enemy of God. I understand by flesh all men, inasmuch as they are not regenerated by the holy Spirit. Human 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 what 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 human 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 agreed 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 human 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 human wisdom deceives itself, inasmuch as it doth not consider, that the brute beast having neither wisdom, nor reason, doth not altar 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 altar it; nay, he cannot leave to pervert and altar it, inasmuch as being proud, he goes mending the works of God by his own reason, and by his own prudence, and inasmuch 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 intent the glory of God. In such sort as the father bringing up the son, and the son nourishing the father, every one of them intends only his own glory, and his own interest, and his own satisfaction. That being properly in men through the vice of their corrupted flesh, which leavs to love, and to esteem God, and esteems & loves itself, aiming in every thing at its own proper glory, & its own proper interest  
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 appoint 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 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 found the point better, and having an eye to their own interesses, 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 priding themselves of their own knowledge and understanding, without perverting or altering the order that is given unto them, obey their lords meaning, and content themselves with their servitude and entertainment, aiming only in the doing the will of their lord, at his profit, satisfaction, and glory. 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 than offend most, when they serve most, and best; for than they do most altar, and pervert the will and order of their lord: And these are all men, inasmuch 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 Saint 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; inasmuch as a man doting upon his own wisdom, and his own reason, pretends to mend the works of God, and inasmuch 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 worketh 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 and desires, 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, have lost that understanding to go about mending of God's works, and have 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 human artifice pretend to change and renew themselves, as I understand, do not obtain this Christian regeneration, but that which is human, that which is of the flesh, and of human wisdom, and reason; such as was that of some heathen Philosophers. For in Christian renovation the holy spirit only hath part, nay, it is so much Regeneration, and Renovation, as it is wrought by the holy Spirit; that is, inasmuch 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, or to follow his proper judgement, or his proper opinion in any thing; so that when he thinks himself to stand furthest off from his Regeneration, and Renovation, he finds himself more near, and more entire, and more perfect therein. And this is that Regeneration, and Renovation, which Saint Paul saith, the holy Spirit works in them which are true Christians. And this is that which the Son of God himself, our Lord and Saviour Jesus Christ spoke to Nicodemus.   

CONSID. XXVII.  
That by Mortification a man maintains himself in his Christian 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, is first moved to resolve himself touching the world, not willing to have from it any greater part, than that which it shall please God to give him in the dignities and estimation thereof; and he is moved to resolve with himself, not desiring touching his body, either more commodities, or 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 self-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 faith and feeling of his vocation hath moved him to these two Resolutions, this faith, and the holy Spirit (which is communicated unto him together with faith,) do 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 do mortify the affections and appetites of a man, to maintain him in those resolutions, which through his vocation he hath made with the world, and with himself. Whereupon I understand, that for a pious person to feel himself tempted by ambition, and his own proper estimation, is not a sign 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 tempted 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 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 with every thing that befalls him either good, or evil; being certainly persuaded that whatever befalls him, is for his good, and in this certainty of God's providence he rejoiceth.  
And hence also I understand, that for a pious person to resent and grieve himself at those things, which hap 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 with 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 appetites, he aught 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.  
How a man should 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 clear and outward, as was that of Saint 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, yet the effects are so evident as may serve for outward; but shall have had a quiet, and remiss Vocation, as it is in those persons, in whom it being inward, and not able 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 Vocation, by the sense and feeling 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 and called of God, or only moved by his own self-love; finding in himself some sense of his justification by Faith, that is peace of conscience, (which all they obtain, who believing make God's justice their own) he may well assure himself, that his motion to piety was the Vocation of God, and no design of human 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 our Lord.   

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, and 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 than true; and they who believe by Revelation, believe only true things, and of 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 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, and quickens them. Of which our omnipotent God make us rich by Christ our Lord!   

CONSID. XXX.  
That God in communicating spiritual things unto us, dealeth as in giving the fruits of the earth.  
SEtting myself sometimes to reason with God, I say unto him in this sort: Wherhfore Lord, when thou callest a person to thy kingdom, dost thou not make him presently feel his justification? Wherhfore dost thou not presently give him the holy Spirit, which should rule and govern him? And why dost thou not show unto him thy 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 thou hast done it with Saint Paul and with some others, why dost thou 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 in 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 Saint Paul, rather than guiding 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; and 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 their human 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 spiritual persons labour and endeavour what they may, and yet I will have them submit themselves to believe and to love, and 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 rain 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 and holiness, 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 aught to be governed by me. With these Considerations I put my mind in quiet, when I found it impatient, and not well enduring to expect God; referring and submitting myself in all things and every where to my God; being assured that he doth govern and 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: I resolve myself, 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, self-boasting, and that which is principal, his reputation and 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 things that delight and content the sensuality. And resolving myself, that this liveliness of affections and appetites is than hurtful, when he who hath it knows it not, understands it not, or doth not hold it for a fault, or defect; and that than it doth not hurt, when he that hath it knows it, and understands it, and holding it for a defect & a vice, goes by little and little refraining and mortifying it: I come to consider, which of the two is most damageable, and most contrary to the holy spirit, either the liveliness of affections, or that of the appetites? In this resolution, I come first to consider, 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 alive 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, than 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, and 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 a greater liveliness, than in him that goes for others satisfaction, but it is not true: for if in him that goes for others satisfaction, the affections of his own proper estimation, and 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, than that of the appetites. Furthermore I consider, that in the eyes of human wisdom he is reprehended, and defamed, that is unbrideledly 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 in 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 human wisdom that always appears great, which to the eyes of the holy Spirit seems little; and that always appears little to human wisdom, which appears great to the holy Spirit; it will easily follow that human 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 person, 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 aught 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 die; 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 the eyes of human wisdom the mortification of the appetites is very highly esteemed of, and therefore a man is praised and honoured for it.  
Hereby I understand this, That when any person kills his affections by human 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 human spirit, or from the holy Ghost.  
I would to God 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 sustain it 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 will remain in me, that of the appetites would less displease me, than 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; than 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 die with 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 this, that the shame and confusion which I should deserve in having satisfied my appetites, would be a cause that I should not think of being honoured and praised, and so satisfy my affections whilst I mortify my appetites. This I hold for certain many of those persons prove in themselves, who attend unto the Spirit, of which persons only I speak.   

CONSID. XXXII.  
Of the abuse, and of the right use of the holy Scriptures.  
I Understand that learned men being without the Spirit, do suffer the self same deceit in the holy Scriptures, which unlearned men without the spirit of God do in images; in this manner: An unlearned superstitious 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; & finding (as he thinks) piety & religion in this remembrance, he puts in all other parts of his house other images like unto that; & knowing well that always as he walks up and down his house, he shall see these images, which will bring to 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 superstitious 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 [both] that which he aught to believe, and that which he aught 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 diligence in having many books, that may declare unto him the sense and meaning of the holy Scripture, not caring at all to imprint in his mind that which he reads, and that which he studies therein, nor to frame his opinions, nor his conceits in things pertaining unto Christian piety, according to that he there reads, and studies. And 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 teach it him so, that he doth take for his aim the spirit of God; but [he contents himself with] that which by his own proper nature and 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 human spirits?  
The unlearned man that hath the spirit, serveth himself with images, as with an Alphabet of Christian piety; forasmuch as he so much serves himself with the picture of Christ crucified, 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 serve for an Alphabet to other beginners: And when he hath Christ in his mind, and is inspired to demand any thing of Christ, he careth not to set his corporal eyes on the picture, but sets his spiritual eyes 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 
* 
I much mislike the comparison of Images and holy Scripture, as if they were both but Alphabets, and after a time to be left. The holy Scriptures have not only an elementary use, but an use of perfection, neither can they ever be exhausted (as pictures may by a plenary circumspection) but still even to the most learned and and perfect in them, there is somewhat to be learned more: therefore David desireth God in the 119. Psalm, to open ●is eyes that he might see the wondrous things of his law, 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 Scripture still used, and God's work within us still observed, who works by his word, and ever in the reading of it. As for that Text. They shall be all taught 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; but such an one as shall still have the assistance of the holy Spirit applying it to our hearts, and ever out-running the teacher, as it did when Peter taught Cornelius: There the case is 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 sense of the Text, we shall overthrew all means, save Catechising, and set up Enthusiasms.  
In the Scriptures are 

Doctrines, these ever teach more and more.  
Promises, these ever comfort more and more, Rom. 15.4.     Alphabet or 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 human wisdom, but by his own proper mind, in which he imprints the knowledge of God, which is there written; so as when there comes unto him a desire to understand any secret of God, first he goes to the book of his mind, and consults with the Spirit of God, and afterwards he goes to prove that which he hath understood, with that which he finds written in those holy books; so as having at first served himself with holy Scriptures as with 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 with holy Scriptures as with an holy conversation, and which causeth refreshment unto him, altogether putting from himself all those writings which are written by human spirit. And so as well in the unlearned with the spirit, as in the learned with the spirit, is fulfilled that which was prophesied of the time of the Gospel, where it is said, they shall be all taught of God, Isa. 54.13. accordingly as they experiment in themselves, who obtain the spirit, which is communicated by Jesus Christ our Lord.   

CONSID. XXXIII.  
In what manner through patience and consolation of the Scriptures, we maintain ourselves in hope.  
ACcording to Saint Paul, 
The doctrine of this Consideration cleareth that of the former: 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 fortifies 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 is 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 it. Much more might be said, but this sufficeth, he himself allows it for an holy conversation and refreshment, in the 32. Consideration, and amongst all divine and spiritual exercises and duties, he nameth the reading and meditation of holy Scriptures for the first and principal, as Consid. 47. and others; so that it is plain the Author had a very reverend esteem of the holy Scripture, especially considering the time and place where he lived.  Rom. 15.4. 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 accompishment 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 Advance-money, who maintains himself in the hope to have it through patience, fortifying 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, and 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 that which is promised him. I say, that like as he bearing the delay, and reading the letter, conserveses himself till the promise be made good unto him: So we on the other side, bearing with patience the delay of Christ's second coming, and reading the holy Scriptures, confirm ourselves 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 the 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 goes by the way of rigour with them, it will be impossible to keep them in his house, he doth [therefore] not only pardon them for being born of a vicious and ill inclined slave, (for, forasmuch 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 them,) and by the good customs that they learn, being in his house, leave that which they inherit from their old and evil mother, and get 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 human 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 so use them as sons. And because he knows their evil inclination, and sees that if he [should] use rigour with them, it will be impossible for them to keep themselves in his kingdom, he [therefore] pardoneth them not only the fault of their depraved nature, with which they are born, which is original sin, (for forasmuch 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 resist and strive 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, do by little and little forsake that which they hold of their old evil and vicious mother; and get 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 and 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 man was created unto the likeness and similitude of God, and in what doth consist the benefit that men have received by Jesus Christ our Lord.   

CONSID. XXXV.  
Whence that difficulty comes, which pious persons found to continued in that which appertains to Piety and Justification.  
COnsidering that the duty of Piety is for a man to content himself with every thing which God doth, persuading himself and holding for certain, that every thing that so comes to him, is Good, Holy, and Just; believing that all that which comes to pass in this present life, comes to pass by divine providence, without admitting that any thing 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. I see 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 the loss of goods, nor the loss of honour, and that they themselves are content to die: And I see likewise in many other men that have not the spirit, much acceptation, and much confession of the Gospel, without any scruple or doubt at all. And I see on the other side, that some spiritual persons grieve themselves, resent, and are very sorrowful for the death of those persons whom they loved, and for other inconveniences that befall them, and they cannot bring themselves to be willing to die, and that they feel the loss of estate, and the loss of honour; And I see also in other persons who have the spirit, much wavering in the acceptation, and confession of the Gospel, that they cannot believe, nor confirm themselves in 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 aught to be both the one and the other. And after consideration 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 in a man that hath not the spirit, as well an affection 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, but it is not true: for he doth conform himself, but only with his own proper will, whereby, for his own satisfaction, and for his own designs, he doth determine to content himself with every thing, and to conform himself in all things to 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 sergeant faith. Likewise I understand, that there being in a man that hath not the spirit, as well an affection of the flesh to accept and confess the Gospel, as not to accept nor confess it; it comes to pass that one affection overcoming the other, it seems that such an one believes the Gospel; but it is not true: for he doth believe 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 to the will of God, contenting himself with every thing that God doth, and combating and resisting the flesh, which is not soon overcome; 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. For so we see that the Saints of the Law did grieve themselves; and Saint Paul, a Saint of the Gospel would have resented it as himself saith, Phil. 2.27. if that friend of his Epaphroditus had died; and even the son of God our Lord God Jesus Christ did resent himself, and was grieved at the death of Lazarus, Mat. 26.38.  
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, and goes wavering and doubting in it, as we have read in some Saints, and as we 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 Faith, in them that have not the spirit: so from the great contradiction that is between the Flesh and the Spirit, there proceeds from them that have the spirit, a weakness in piety and faith: that befalling in a man, which befalls in the world, in a Province, or in a Commonwealth; that as it comes to pass, when any person speaketh or publisheth any thing with an affection of the spirit, he presently finds an opposition, contradiction, and outward persecution, although it be a thing which is ordinarily spoken and practised, but without the spirit, and out of human 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 opposition, and contradiction: for his own affections, and his own appetites, which are mortal enemies to the spirit, rise up against him. And this comes to pass, notwithstanding 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 the will and desire to increase in piety and justification, when a man finds in himself much opposition and contradiction; and when also he finds outward opposition from men. And I resolve myself, that in this fight and opposition a man aught to labour and travel much, but without afflicting, or grieving himself; for although the flesh together with all its affections remain alive, yet the holy Spirit shall have the victory, and be the 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 die in us, to the intent that all that may live in us, which we can receive from Jesus Christ our Lord.   

CONSID. XXXVI.  
In what Christian Liberty doth consist, how it is known, and how it is to be exercised.  
THat it may be well understood, wherein Christian liberty doth consist, how it is known, and how it is exercised, it imports much to understand first in what the Hebrew servitude did consist, how it was understood, and how it was exercised. The Hebrew servitude, as I understand, proceeded from the command of the law, which by threaten and promises kept men in servitude, and entreated them as servants. Amongst the Hebrew people, some applied themselves to the law by inspiration, others out of opinion; and there were others also who cared not for the law, living licentiously; these 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 curses wherewith the law threatened transgressors, should not be executed on them, and that the promises 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 aught: for being governed by their own proper spirit, they were most superstitious in some things, and most licentious in others. They who by inspiration applied themselves unto the law, and exercised themselves in it, as was meet, desiring the promises thereof, and fearing the threaten, knew the Hebrew servitude, 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 guess at it by human spirit; and there are others, who neither feel nor guess at it.  
They who neither feel, nor divine it, are altogether like unto them amongst the Hebrew people, who divined the servitude of the law, being in all things 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 exercise it, living wretchedly in miserable and hard servitude. They, who by human 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 is meet. They are ordinarily impious and vicious; and I understand that they divine Christian liberty, by human spirit, who by their own wit and judgement, and by that which they read and hear, that a Christian man is free, not considering whether they be Christians in such manner, as that Christian liberty appertains to them; these call the licentiousness of the flesh, Christian liberty.  
They who by the holy Spirit feel the Christian liberty, are like 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 
* All the discourse from this place to the end of the chapter may seem strange, but it is suitable to what the Author holds elsewhere, for he maintains that it is faith & 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 for evil doing, nor rewarded for well doing 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. The Author's good meaning in this, will better appear by his 98. Consideration of faith and good works.  punished for his evil living, nor be rewarded for his well living; knowing that punishment is for unbelievers, and the reward for the faithful: inasmuch as God will punish 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 to rewards or punishments, but 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 found and know themselves to be free and exempted from the law, insomuch that it seems to them, that they may say with Saint Paul, All things are lawful unto me, 1 Cor. 10.23. Neither fearing to be punished for transgression, nor hoping to be rewarded for observation; and in this they feel and know the Christian liberty. And on the other side they found, 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. Thus they exercise themselves in Christian liberty: so that Christian liberty consisteth in the abrogation of the law, and is known when men do not fear the punishment 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 things to be very conformable to Christ. Hence I gather, that since men that divine Christian liberty by human spirit, wit, and judgement, make themselves vicious and impious; and not understanding it, make themselves superstitious and miserable; and understanding, knowing, feeling, 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 human spirit, make him to live licentious in his manners, and impious in his mind: and to understand, know, and exercise it, will make him to live without fear before God, with holiness and righteousness all the time of his life, and will afterwards 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 true.  
THis is always true, that men frame their opinions and 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 when a man takes an affection to every thing which he seethe, we hold him for vain; and that when he doth delight to take money and gifts, we hold him for covetous; and that when he doth not pardon when he is offended, we hold him for cruel, inhuman, and revengeful: So this is always true, that when 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 continued and persevere, until such time as coming into acquaintance and familiarity with that man, by little and little we have other opinions and conceits of him, according to that which we ourselves know of him. Whereupon 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 betides us with God: Men being deceived by human Philosophy, and by their own wisdom and reason, which doth not 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 punish all offences: that he is so cruel, that he punisheth them with eternal punishment: that he is so inhuman, that he delights that we should chastise our persons, insomuch 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 in 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 to us of God, we frame our opinions and our conceits of God; and so much the more, because what men tell us by word of mouth, we found written in the writings of men. And inasmuch 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 whereof we might conceive a true opinion and right conceits of God, we make it that it become the relation of men, & that it speaks not that which the holy Spirit intends, but that which human ignorance imagines. From whence it comes to pass, that men knowing that they have need of God, because they hold him for sensitive, for vindicative, for cruel, live in continual scruples, & continual fear & terror, which are things that ordinarily beget hatred. Because we hold him for inhuman, we punish our own persons with fastings, with watch, with disciplines, & with all those other things which the flesh abhors; and in this we think much to please God, because we accounted him covetous, we offer unto him our goods, and we adorn him with ornaments of gold, of silver, and of jewels. And in sum, because we accounted him 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, & in this we persevere 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 do 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 found 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 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, are made the sons of God, and having familiarity with God, know God, and get a new opinion of God, and frame new thoughts of God, not now by relation but by knowledge and experience; and going unto the holy Scriptures with their new thoughts, found written in it the self same which they know and experiment: they found that God is patiented, merciful, slow to wrath, and estranged from revenge; except it be in them that are the vessels of wrath, whom also God for sometime suffers. Understanding this, they drive out of their minds all scruples, fears, and 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 punish their own persons; but this indeed he requires, 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 whatever 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 conceits of God, knowing God first in Christ, are just and holy; and knowing that God delights himself in holiness and righteousness, they serve him in holiness and righteousness. And also acknowledging God in natural things, they content themselves with all things, 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 human wisdom they be judged the contrary. And because they understand that God is delighted with this obedience, and this mortification of human 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 the covenant of justification, which is by Jesus Christ our Lord. They as I understand, not only found 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, and 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; because 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 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 with 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 than in the second, in the old than in the new, in that of Adam than in that of Christ, in that of the Law than in that of the Gospel; I understand that with difficulty doth a man spoil himself of the old, and  himself with the new. And I understand, that to a regenerate man & 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  himself with that opinion, and with 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 true Christians do.  
THis is certain, that all of us would judge and hold them for very sots and 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, and acknowledging the King's hand in it, and the King's seal, should not care at all to come unto the kingdom; but set themselves to examine, whether the seal with which that Patent was sealed, were of gold or of brass; and occupying themselves in adoring and 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 which the King had freely and liberally given unto them by that Patent of his, which they had read and acknowledged, and 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 observe 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 whatever concerned them to know  
By this comparison I understand what a man aught 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, & the folly of men doth consist, who reading the Gospel, approving it & 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 and discussing 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 human 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 assoon as a man being inspired of God, accepts the covenant of justification by Jesus Christ our Lord, he gins to die unto the world, and to live unto God, to die 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; & that when he shall rise 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 and to Christ, whilst he continues in this present life, from that estate in which he shall stand being raised to God and 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, than 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, than that which is between a man that is dead, and him that is mortified; understanding that the mortified stands as it were dead, standing crucified unto the world, and unto himself, rather in the other life than 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 be 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 answers 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 resurrection, 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, the other Immediate.  
IN God I consider two Wills, one Mediate and General, and another Immediate and Particular. With one I understand, 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 ofttimes 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 same William. And in this alteration and restraint I understand, that one part of that Will of God which we call Immediate, doth consist; 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, & 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 to the participation of this good; 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 human 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 the will of God which is mediate, and thereupon 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 by 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 other times mortifying them therewith; In such sort that the evil is converted into good: and as he doth not in such manner free them from death, that they should not dye, but he doth enable and dispose them to a most happy and everlasting life; so neither doth he free them from evils, in such sort, as they should not touch them, but he doth enable and teach 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 gins to feel in himself the benefit of Christ, aught to be in desiring and demanding to be freed from the subjection of God's mediate will, and return under that will which is immediate. For God being sovereignly good, or rather goodness itself, in that immediate will of his there can be nothing but that which is such as he himself is. And I think assuredly, that Christ counselling his to say, Thy will be done, in earth as it is in heaven, doth counsel them to have this desire of which I have spoken, and that they should always sigh in this manner; 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, and that he would 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, and set me in thy immediate, and particular will! deprive me of the feeling of evil by the disobedience of Adam, and set me in the feeling of good by 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 found they say it, because they cannot otherwise choose: for if so be they could 'cause that God should do that which they would, they would not easily submit 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 the rain, the sunshine, etc. of which things many enjoy their parts. And the immediate will I understand 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 than to another; of which sometimes some wicked likewise have their part, although that be not Gods principal intent; so as when he stayed the Sun through Joshua's prayers, of that favour many wicked had their part, as a man may say, by chance; the people of God enjoying it much otherwise, because they felt the favour of God in it. In this 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 in them, 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 general 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 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 same experience in other persons addicted unto piety, and sometimes I do not 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 intent he might know, that he makes account of him, and that he loves him, sometimes he gives him that which he demands, when to his own seeming, he hath lest confidence; other times he gives it him without demanding, only upon desiring; and sometimes he gives him that which it may be he would 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, and 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, and animating him in hope; and so he comes to fulfil that, which Jesus Christ ou● Lord promised.   

CONSID. XLII.  
In what sort a pious person aught to govern himself in the state of inward prosperity, and 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 finding himself in another estate with satisfaction, and with joy, and content, he 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; forasmuch 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 predestination, and shall say, The same God, who without my desert hath at other times favoured me, shall draw me out of his disfavour, and return me unto his favour again.  
When a pious person shall found 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 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.   

CONSID. XLIII.  
How a pious person may assure himself to have obtained Piety and Justification, by the Spirit, and not by Human wisdom.  
FOrasmuch as I understand that amongst other things with which the evil Spirit disquiets and molests 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 aught to be, to the intent, that that blessedness, for which our Saviour pronounced S. Peter blessed, may reach unto them;) but by human wisdom, by Judgement, and by human 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 on Christ, being tempted with such imaginations & persuasions, should first hold it certain, that if his piety and justification were not the work of the holy Spirit, he should not be tempted 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 spirit, who, as David saith, seeks ill thoughts, serving himself of the enmity that is between the flesh & the holy Spirit, doth disturb the Spirit with such imaginations and 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, judgements, and industries, do commonly understand, who have read the same things which they have, and have heard the same things which they have, & pretend that self same which they do: And finding, as indeed they shall found, that it is much different, and of another quality, from that which commonly men of the world know and understand; they may well certify themselves, that neither by wit, nor by Judgement, nor by human industry, they have obtained the grace of Piety, and the grace of Justification, but properly by divine revelation, and by divine inspiration, and by the holy Spirit; except they be so presumptuous and arrogant, that they think themselves to have more wit, industry and judgement, than other men. But this thought is always fare 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 XLIV.  
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 tempted by Affections and Appetites, with which they were never before tempted.  
I Consider, that when a person would understand the profit that he hath made in mortification, that is, 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 having been tempted 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, 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 tempted thereunto, and having combated with it, is now not more tempted. This self same I understand of the affections of anger, of envy, of hatred, and of revenge, as I likewise understand it of the sensual appetites: Understanding that none hath mortified the carnal appetite, but he that having been tempted by it, and having combated with it, is no more tempted and overcome with it. 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, and to smell delicate things; understanding that he only may say, that he is mortified in these appetites, who having been tempted and molested by them, and having combated with them, is now reduced to such terms, that either he feels them not, or is so much master of them, that with ease 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 tempted, not only from those affections and appetites, with which he was formerly tempted, 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.   

CONSID. 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 he 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 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 human reason aught to be clean contrary; because 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 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 think this, 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 dishonour; wherein they do as the sick-patient, that puts himself into hazard of running into a greater sickness through desire of coming out of that less which he feels. In all these I consider their own rashness, folly, and impatience. 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 accounted it a great weakness in those pious persons, who without feeling any inward inspiration, that God would have them to die, do desire, and love Death: for this desire is not free from some branch of impatience, like unto that of them who are strangers from piety.  
Whence I take this resolution, that forasmuch as in them who are strangers from piety, the not fearing of death proceeds from rashness, folly, and impatience; 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: knowing that this fear proceeds from his own weakness and infirmity; or from his want of faith and assurance of life eternal; 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 aught not to feel the punishment 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 ●ort as we die by Adam, and shall rise again by Christ.  
I also take another resolution, that is, that a pious person doth than content himself to die as pious, when by his death the glory of God is illustrated, as the Christian Martyrs did content themselves: also when it is God's will that he should die; for than as I understand, God gives him contentedness and willingness to die, 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 out of this life. And he aught to think that as long as he fears death, the natural inclination, and the punishment of sin work their effects in him, and so he will not be grieved, nor accounted himself less 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 would speak truth, will confess that if it were in their power, they would not that there 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 life, but for another. And for a man to be thus not contented with this life only, as I understand, is a great countersigne 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 into their hearts, in such sort, that he who shall found in his mind a desire that there were no other life, let him hold himself impious, although he would choose to die, but let him not despair: for albeit he be in impiety at present, yet he aught 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 pious. And he who shall found in his mind a love of eternal life, not contenting himself with this 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 human wisdom, presume to understand the things that are of the Spirit of God, and 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 inconveniences. And it seems to me, that as to such an 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 he that walks God's way, being guided by his natural light only, is sometimes affrighted by those things which aught not to affright him; and is sometimes secured, and reposeth himself on those things, on which he aught 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 sun were risen, and would show him the way, and the things that are in it, that so 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 stay his journey, whilst the night of his own proper blindness continueth, until such time that God sand him his spirit by means whereof, with his natural light, and with his wisdom, he may be able well to understand the journey, and to see all that is therein. And if any person shall demand me, saying, How shall I do to stay myself in this journey? I will answer him, 
* He meaneth (I suppose) that a man presume no● to merit● that is, to oblige God. o● just fie himself before God by any acts or exercises of Religion; but that he aught to pray God affectionately and fervently, to sand 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 unquestioned duties of true piety and sincere Religion, such as are Prayer, Fasting, Almsdeeds, etc. after the example of devout Cornelius. Or thus; There are two sorts of acts in religion; acts of humiliation, and acts of confidence and joy, the person here described to be in the dark, aught to use the first, and to forbear the second; Of the first sort are repentance, prayers, fasting, alms, mortifications, etc. of the second, receiving of the Communion, praises, Psalms, etc. These in divers cases aught, and were of old forborn for a time.  Exercise not thyself in any thing pretending justification or merit thereby, in any kind, or in any degree, but pray God affectionately, that he would sand thee his spirit, which may be unto thee as the 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 sand 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 with whatsoever God doth, and have no opinion or esteem of all whatever thou dost thyself. This is that which I 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 than 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, than 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 signs 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, pretend 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 superstitions, and other ceremonies, which have an appearance of piety, and understanding likewise that the cause why Jesus Christ our Lord saith 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; inasmuch as having lost 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 being called of God, or comes on his own designs being called by his own self love: I would say, whether he that seems to despise that false religion which the men of the world follow, and 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 human 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 religion by human 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 exercising them with favour and zeal. And I call spiritual things all those things which are properly of the holy spirit, and are inward and divine, such as are the reading of holy Scripture, discourses 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; that 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. Human wisdom doth sometimes approve spiritual things not with the mind, but with the wit and by opinion, and not by inward sense. And I understand that a man that hath the inward feeling, doth easily know when one approves them with his mind and when 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, (amongstwhich 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. Human 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 human wisdom and hamane craft cannot feign, or dissemble in all these things, although it may in some of them; which may be easily discovered by pious persons, to whom it appertains to use the serpentine wisdom, in such sort, that making use of these four counter signs, 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 than pray, work, and understand, as he aught, when he is inspired to pray to work, and to understand.  
SAint Paul, in the eight to the Romans understands that Prayer is one of those 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 aught, the Spirit of God prayeth for us. Whereby I understand, that than the holy Spirit prays for us, 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 william. 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 aught to pray.  
Man's mind is presumptuous and arrogant; and not willing to yield, that it knows not what or how it aught 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 for him, that God should do his will: as it was not convenient for Hezekias, 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, not 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 by grieving and resenting himself 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 Saint Paul saith, that we know not what, nor how we aught to pray. And he who confesseth this, understanding from the self Saint 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 human 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 Saint 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 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 consent, 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 Saint Peter went to his house, yet he did not understand, that he prayed with the holy Spirit; but he understood it afterwards, when by Saint Peter's means he had obtained of God even more than he desired. I mean not, more than the Spirit of God, which prayed by him, and in him, but more than Cornelius himself desired 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 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 how, nor when to work, God gives us his Spirit that should work in us.  
Human 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 benefit, it works for its own glory, and for its own satisfaction, and not purely for the benefit of his neighbour, nor for God's glory, nor for the satisfaction of them that love God, and therefore it knoweth not how, nor when it aught to work. On the contrary, the Spirit of God works for the profit of our neighbour, for the satisfaction of them that love God, and it works for the glory of God. When he that works by human Spirit imitateth the works of holy men, and follows the doctrine of the Saints, I do not understand that he works with the holy Spirit, but with his own spirit, because he doth not work being inspired, but taught: And Saint Paul saith, That it is a gift of the holy Spirit, to work by the holy Spirit. They who work with human wisdom, found content in their own works, mingled with arrogancy, and with presumption: And they who work with the holy Spirit, found 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 this consideration understand, whether it be human wisdom that hath wrought in him, 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 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 Saint Paul sets also these understandings for gifts of the holy Ghost; understanding that human 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 understanding and judgement the knowledge of God, and the understanding of Scriptures. And it is a marvellous thing, that how much the more it labours therein, 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 to do it with his own wit, and 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 human wisdom; understanding and knowing as being taught, and not inspired. And Saint 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 wit and judgement, finds the same satisfaction that he finds in other knowledges, and in other understandings of human things, and of the writings of men; and with this satisfaction looking upon it, he feels pride and self-esteem 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 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, to be by his own wit and judgement, he shall not establish himself therein: And if the feeling shall be of humility, and mortification, judging that what he hath known, and underderstood, to be by the holy spirit, he shall establish 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, so 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 aught to confess, that we know not to pray as we aught, nor to work as we aught, nor to know and understand as we aught. 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 human wisdom will not attribute all things to God: and in what manner they aught to be attributed to him.  
FOr three Causes I understand it, men being deceived by the judgement of human 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; inasmuch 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 good works with the self same 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 therewith.  
To these three Causes or reasons of human 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 merit in 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 on Christ.  
To the second Cause and reason it may be answered, that if so be it seem to men an absurd and evil thing, that God should harden the heart of Pharaoh, making him to sin in not suffering the people of God to departed; and that God should command Shimei, that he should sinne 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 sinne by selling Christ; and that God should blind them of whom S. Paul (Rom. 1.) speaks, that they should fall into filthy and abominable sins: And if likewise it seem an absurd and 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 human 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, and for the common profit, they do something which turns to the damage of some particular, not considering 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 say in the same manner rash men, because they understand not the intent which God hath in his works, they judge them evil, and than pretending piety, they will not attribute them to God; but 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 sinne, not letting God's people go, did intent to illustrate his glory, and to make manifest his power in favouring his people, they would accounted the hardness of Pharaohs heart amongst the works of God's mercy; forasmuch as that which the people of God desired, was thereby effected: and the same judgement they would make of the curses of Shimei; and of Judas his selling Christ; and of the sins of them of whom S. Paul speaks in the first of the Romans; and they would make the same 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 good thing. And to the same persons it oftentimes befalls, that they hold a thing for well done, which afterwards by tract of time they know 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 please God that they should understand that which he intends in his works; as peradventure it did not please him that Moses and Aaron should understand that which he intended 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 intends in his works, especially in those which seem absurd and evil; and to reverence and approve those which he doth not understand, holding them all for holy just and good.  
To the third cause and reason which men found, not to confess that God doth all things, it may be effectually and by our own experience answered, That those men who believe and hold for certain that. God doth all things; for this selfsame 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; inasmuch is piety & justice do 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 interessed 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 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 to the flesh or to the world, they know the relics of their own iniquity, rebellion, and sin, and demand of God that he would mortify them in them, as he hath mortified the rest: nor do they ever become remiss in helping and favouring their neighbours; except inasmuch as the affections that are according to the flesh, and human 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: 
* In indifferent things there is room for notions, and expecting of them; but in things good as to relieve my neighbour, God hath already revealed his will about it: therefore we aught to proceed, except there be a restraining motion (as S. Paul had) when he would have preached in Asia. And I conceive that restraining motions are much more frequent to the godly, than inviting motions; because the Scripture invites enough; for it invites us to all good, according to that singular place, Phillip 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.  and inasmuch as they do not feel in themselves any motion to help and secure 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 know 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 du● of piety, and that which is the due of justification, and by that which the holy Scriptures both 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; yet 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 secure 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 secure their neighbours.  
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, inasmuch as it works by these which we call second causes: and the other Immediate, inasmuch 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 avoiding those things which by this Mediate will might do him harm, and in choosing those things which by the self same might do him good, a man's freewill doth consist; I mean, in all those things which are outward and bodily, not in those things which appertain to virtuous or vicious living. 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, 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 selfsame I understand fallen 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, and in the Saints of the Law, and I understand in it 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 
* This Doctrine howsoever it is true in substance, yet it requireth discreet and wary explaining.  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 cell Christ, nor S. Paul could not forbear to preach Christ. Finally, I understand, that in those things which are done in the world by God's 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 same 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 and malice of men. In the same manner I understand, that in those things which are done by the immediate will of God, they who are impious do know only their own wills, and the wills of those that do them: and I understand that in the 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, inasmuch as he is impassable and immortal, and inasmuch as he is wise, just, merciful, faithful, and true; and considering that which I understand and know of the being of a man, inasmuch as he is passable, and mortal, and inasmuch 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, inasmuch 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 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 hear, 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 assoon as a man is called of God, and doth accept for his the justice of God executed on Christ; being made a member of Christ, he gins 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 departed 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 than 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, and 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, Not, 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, Not, to me it appertains to be merciful, and not vindicative. When he shall be solicited unto wrath, remembering himself that God is patiented, he shall say, Not, to me it appertains to be patiented, and not wrathful. When he shall be solicited to falsity and lies, remembering himself that God is faithful and true, he shall say, Not, 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, Not, 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, Not, 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 found perfections in God, with which he may repress them; and so by little and little he shall go on, augmenting in himself the reparation of his mind, which is the first thing, and he shall go every hour more perfecting the reparation of his body, which is the last. And in this exercise I understand the Christian perfection consisteth. I would say, that so much is a Christian more or less perfect in this life, inasmuch as occupying himself 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 ye perfect as your heavenly Father is perfect: as if he should have said, Finally, I exhort you that you attend to be like unto God in perfection: he is perfect, and do you also attend to be perfect as he is. And this is properly a Christian admonition, inasmuch as it is of Jesus Christ our Lord.   

CONSID. LIVELY  
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 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, than that which he doth to them, to whom he doth make his presence to be felt; inasmuch 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, inasmuch 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, and understanding, he doth really and indeed feel that he is moved and enabled by the holy Spirit to love, to believe, to have confidence, 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 than 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; and in what manner God failing them, or withdrawing himself from them never so little, they would fail in their beings. To make clear this Consideration, I imagine that which is ordinarily seen in the house of a Prince, 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 Prince 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 same I say of all the other Officers of the house, who all of them in the Prince's death lose that being, which the Prince'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 inasmuch 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 are now no more eyes, which were formerly eyes, the same 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 Prince's house because I am able with my wit and judgement to consider and see that which I have said, it is sufficient to see, and consider the presence of the Prince, his providence, his bounty, liberality, and justice, inasmuch as he maintains his house with good order, and with good government. And inasmuch 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, inasmuch as I am not able either with my wit, or 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 Prince'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, to see how all things depend on him, and are united to him; he giving to them life, motion, and being. Furthermore I understand, that it would be great satisfaction to the Prince's favourite servant, when the Prince were unalterable, and immortal, to see that his being and his sustentation in that degree comes to him from the Prince, and depends upon the life of the Prince. 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 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 same 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 gins to taste in part in this present life, that which he shall taste entirely with Jesus Christ our Lord.   

CONSID. LII.  
That a Christian aught to put an end to the affection of ambition, which doth consist in growing, and also to that which doth consist in maintaining.  
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 Saint 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 a 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 maintain 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. Human 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 human wisdom doth not know it; nay rather judgeth them vile, and of no worth that have it not: But the holy Spirit which knows it, judgeth them ambitious which have it; and 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 are they studious to keep what they have, 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 found themselves; contenting itself, that they should reduce their minds to increase, and decrease, according as it shall be Gods william. And the holy Spirit will also, that together herewith they should employ themselves altogether, and in all things to augment themselves in the eyes of God and to maintain themselves in that, wherein they shall be augmented. And therefore to the pious Christian, who aught to learn humility of Christ, and to reduce himself to be like unto Christ in his humility, it appertains to set an end to all ambition, dispoiling himself of all affection, and thoughts, touching his advancement in the things of this world, or touching his maintaining himself in them; thinking only to augment himself in the things of God, trusting, hoping, loving, and procuring to maintain 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 human 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, than attending unto conscience.  
ALL men are generally malign, and perverse, insomuch as to walk amongst them is the same as to walk amongst Tigers, and Lions, and amongst Vipers, and serpents: except only inasmuch as their furies, and their outrages are tied by some chains, amongst which the chiefest, and most strong are honour, inasmuch 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 punish 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 stand 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, inasmuch 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; inasmuch 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 less vicious and less licentious, partly by their own proper inclinations; for being subject to the government of human wisdom they do much esteem honour; partly for respect of those persons, with whom they take counsel; who being themselves applied to honour, and understanding it, do always counsel rightly according to that which belongs to honour; which doth not so hap in conscience, inasmuch 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 inasmuch 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 according 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 than conscience, and that they are more resolutely, and more virtuously counselled in a business, when they put it in a case of honour, than 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, than 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) 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 aught 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 found, 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 aught, 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, and knowing to pray as he aught, 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, he 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, and 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 too 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 unto 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 executed in his most precious flesh. And I understand, that so much a man may call, and judge himself a Christian, inasmuch 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, inasmuch as I am not known, nor am prized, nor esteemed in the world, and inasmuch as I do not prize, nor esteem the world: And finding likewise, that God in this self same 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, I am a stranger with thee. 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, and 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 he is moved to pray, the motion is the instinct of God.  
Out of all this I gather, that this being true, that the true understanding of the Scripture aught to be sought by means of these two interpreters or books, which are Prayer, and Consideration: and that prayer needs to 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 and human 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 aught to be read without curiosity.  
Man's mind desires to maintain itself alive, and to conserve itself in its liveliness, with divers 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, and dressed, so that it be Curiosity. Now it being needful, that this human mind should die, 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 alive, 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 Scripture only to know, and understand: In which I understand, that the Pious Christian aught only to intent the inward knowledges, & feelings, which God by means of his holy spirit shall give unto him; & 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 intent 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 human learning; understanding that it is needful for them, who are instructed and rich in them, to 
* By renouncing the help of human learning in the studying to understand holy Scripture, he meaneth that we should not use it as the only, or as the principal means; because the anointing which we have received, and abideth in us, teacheth us, 1 John 2.27.  renounce and leave them, for to obtain the true understanding of holy Scripture, which as I have said, is not gotten by knowledge, nor aught not to be procured with curiosity, but is gotten with experience, and aught to be procured with simplicity. Inasmuch 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 Saint 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; and 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 the continual thought and desire of everlasting life, by which the holy spirit mortifies them, who being called of God do answer to their vocation. And so it is, that a man keeping in his memory this thought, comes to fly and abhor all those things that may hinder him this vocation; and he comes to seek and love all those things 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 same which befalls a person, who being called by a great prince to a great feast, and fearing to be hindered, 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 pass 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 whereof all those feasts that may offer themselves unto him in the way, are not feasts, but childrens plays. I would say, that this person carrying this thought alive in his memory doth mortify in himself all those appetites which might come unto him of seeing 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 the person that is called of God, keeping alive in his memory the thought of his vocation, doth mortify and kill in himself all the affections and appetites, which being according to the old man might hinder him, and disturb his vocation, much better, than if he did determine always to combat with them: For it might be, that wand'ring from the thought and memory of his vocation, he might also wander from his determination. I shall say better, that doing after this manner, the holy Spirit is that which mortifies him; and if he should do in other manner, it being human 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 and the guide 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 every way 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 its own eyes; 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 that all men are frail and infirm, I understand that which God saith, That a man who shall see him shall not be able to live. 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 in the memory of their vocation to life everlasting, but also with every other particular 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 preserved 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 state and measure of grace, unto which the knowledge and sense of heavenly things hath brought them, until such time as by these exercises and labours there is given unto them a new and fresh supply of the knowledge and sense of God and heaven, 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 it. 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 human 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 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 apply themselves to this mortification, I have considered eight notable differences, by which a person may know, whether he mortifies himself by his own industry, or whether he be mortified by the holy Spirit.  
The first difference is, that they who mortify themselves by their own proper industry, are presumptuous and ambitious, knowing their own proper virtue in their mortification; but 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; for as by a 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 ways and new inventions to obtain mortification; but 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; but they who are mortified by the Spirit, 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, inasmuch as all things are unsweet and sour unto him: but they who are mortified by the Spirit, are like unto a man whose head were cut with a sharp sword, and an arm skilful in cutting; inasmuch as the holy Spirit mortifies him, he himself oftentimes not feeling the mortification till it be past. 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 at last prove excellent in that science: but they that are mortified, neither troubling nor disquieting 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, inasmuch as the quick lime smokes not whilst there is no water cast thereon, which is not 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: but they who are mortified by the holy Spirit, have true mortification, and are like unto dead lime, inasmuch 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.  
The seventh difference is, that they who mortify themselves, in the occasion of erring do miserably lose themselves; for being deceived by human wisdom, they do always go solicitously and scrupulously, avoiding the occasions which incite them to err: but they who are mortified by the spirit, even 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 eighth difference is, That they who mortify themselves by their proper industry, do principally attend unto the mortification of the flesh, having no intent to mortify the mind, not knowing that from thence ariseth all the evil: but 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 or sorts of those persons who are mortified by the holy Spirit.  
The one is, when the holy Spirit mortifies them without their knowledge or feeling of 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 sort 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, third, fourth, and fifth difference: for it is very true, that to them who are mortified by the holy Spirit, their own industries in mortification are profitable unto them; according to what Saint 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.  
REading in Isaiah, that death being intimated from God unto Hezekiah a pious king, 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 from God unto the same king, with the Babylonian captivity, without resenting himself, or being grieved or lamenting, and 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 Hezekiahs' 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 chief in their prayers, inasmuch 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 human reason, it had been more just and more convenient, that Hezekiah should have resented himself, and lamented, and been moved to pray God for the revocation of the sentence given against Jerusalem, than for the revocation of that sentence which was given against his own proper life: but Hezekias a pious king, moved by the holy Spirit prayed for his own life; and 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 aught to be well advertised being moved to pray to God for any thing, whether that motion be of human 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 found themselves in prayer. Finding themselves uncertain that they should obtain of God that which they demand, they shall judge that the motion is of human spirit; and finding themselves certain to obtain it, they shall judge that the motion is of the holy Spirit: forasmuch 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 selfsame 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, it seemeth to me, he prayed in the Garden; & 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, as it seemeth to me, he found himself 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.   

CONSID. LX.  
Whence it proceeds that the superstitious are severe, and the true Christians are merciful and pitiful.  
THe severity and rigour that I see and know for the most part in those persons which the common people hold for devout and spiritual, they being in very truth superstitious and ceremonious, inasmuch as appertains to the chastising, or desiring to chastise the vices and 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 rigourousnesse. And so it is, that these superstitious and ceremonious persons, desiring that their superstitious and ceremonious living should be esteemed and prized, are forced to be severe and 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 prized 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,) 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 & 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 & rigorousness unto men, than pity 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 & 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 and 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, and saying, 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 comforts or consolations, 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 one makes a good letter, because another that writes well, holds and guides his hand; that as such a person contents himself seeing a letter made with his hand, although not with his skill, attributing the skill 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 in 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 human wisdom hath no more 
* This Chapter is considerable, the intent of it, that the world pierceth not godly men's actions not more than Gods, is in some sort true, because they are spiritually discerned, 1 Cor. 2.14. So l kewise are the godly in some sort exempt from law●; for the law is not made for a righteous man, 1 Tim. 1.9. But when he enlargeth he goes too fare. For first concerning Abraham and Sarah, I ever took that for a weakness in the great Patriarch, and that the best of God's servants 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 recorded in holy Weir. Wherhfore 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 Ananias seems by his own recalling, an oversight; yet I remember the Fathers forbidden us to judge of the doubtful actions of Saints in 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 insufferable 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 justly have been put to death for it by the Magistrate, unless he could have made it appear, that it was done by God's immediate precept. He had done justly, and yet had been punished justly, that is, In humano foro, etc. secundum praesumptionem legalem; according to the common and legal proceed among men. 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 fare. The best salve for the whole Chapter is to distinguish judgement. 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 latter, not of the former. Worldly learned men cannot judge spiritual men's actions, but the magistrate may, and surely this the Author meant by the word Jurisdiction, for so he useth the same word in Consideration 68 ad finem.  jurisdiction in the judgement of their works, who are the Sons of God than in the judgement of the proper works of God.  
IN the self same manner, and for the self same cause, for which Saint Paul understood Rom. 8.14. 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 human 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 human wisdom discerneth not the admirable counsel that is in the works of God, so neither doth it discern 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.  
Further I understand that human wisdom, when it sets itself to judge the works of them that are the sons of God, condemning and taxing them, it doth so out of the self same rashness, with which 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 human wisdom, when they set themselves to judge evil of Moses for the Hebrews whom he slew when they worshipped the Calf, Exod. 32.37. etc. 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 human 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 men thereof, and because he doth other things which human wisdom calumniates, and condemns, and for which human laws do rigorously chastise those men that do them: inasmuch as human wisdom hath no more jurisdiction in the judgement of the works of pious men, than 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 human law, as God himself is free and exempt. I would say, that men should not have had more reason to have punished Abraham, if he had killed his son Isaac, than 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.  
By seven conformities is showed that the holy Scripture is like a Candle in a dark place, and that the holy spirit is like the Sun.  

The Author doth still discover too slight a regard of the Scripture, as if it were but childrens meat, whereas there is not only milk there, but strong meat also, Heb. 5.14. things hard to be understood, 2. Pet. 3.16. Things needing great consideration, Matth. 24.15. Besides, he opposeth the teaching of the spirit to the teaching of 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 than cast it away, as he saves strangely. There is no more to be said of this chapter, especially of the fi●th thing in it, but that this his opinion of the Scripture is unsufferable. As for the text of S. Peter, 2. Pet. 1.19. which he makes the ground of this consideration, building it all upon the word, until the daystar 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 the text, Matth. 1.25. Where it is said, Joseph knew her nor Until she had brought forth her first born 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 than bid him go away, but rather stay longer, that I may speak with him, or do something else when I come. So S. Peter bidding the dispersed Hebrews attend to the word, till the day dawn, doth not bid them than cast away the word, or leave it of; but however he would have them attend to it till that time, and than afterwards they will of themselves attend it without his exhortation. Nay it is observable that in that very place he prefers the word before the fight of the transfiguration of Christ. So that the word hath the precedence even of Revelations and Visions.  SAint Peter in his second Epistle, chap. 1.9. understands, that a man that attends unto piety, having no other light to guide him in it, than that of the holy Scripture, is like unto a man that is set in a dark place having no other light in it, than the light 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: Whence I consider seven things. The first, that as the man set in a dark place, stands better with a candle than without it: so the man that attends unto piety, which to him is a dark place, inasmuch as human reason, and wisdom do rather do him harm, than good in it, stands better with the holy Scripture than 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, if by any mischance the candle should be put out; 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 so comes to pass, that it is extinguished, and a man remains without light; so unto a man, that attends unto piety only, with that which he knows and understands by holy Scripture, it sometimes comes to pass, 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 pass, that of holy Scripture making it human Scripture, a man remains in the dark, albeit he doth not so persuade himself.  
The fifth thing which I consider is, that as upon 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, and knows the things of God, and God himself more clearly than he did before; the holy Scripture remaining, (inasmuch 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, and not with that which is written in the Scripture. And therefore S. Peter well commends the study of holy Scripture; but whilst a man stands in the dark place of human wisdom, and reason, and he wills that this study should continued 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 the 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 before 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, & the holy Scripture being written by divers 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 than understood, that which Jesus Christ our Lord saith, Luke 9.23, He that will come after me, let him deny himself, and take up my 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 human wisdom reacheth him, saying, that a man aught not to be wanting to himself, to his own, and to his honour; and let his whole intent be 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 own, 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 die 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 own, and to his honour, is the Christian Cross, and 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, inasmuch as not to seek the glory, nor the reputation of the world, and let him procure that which Christ procured, and 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 know 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 resign 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 over them making them impious, and enemies of God, and ofttimes bringeth them to that pass, that they kill themselves by divers ways. The flesh tyrannizeth over them, making them vicious and licentious. Honour tyrannizeth over them, making them light, and vain, and presumptuous, in such sort, that they die whilst they live. Death tyrannizeth over them, not suffering them to enjoy their prosperities, 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 endeavour to reduce themselves to piety, do labour 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 die. For assoon as ever they would do this, they found difficulty in it, they feel and experiment the tyranny, and they know themselves tyrannised over.  
These persons, if so be their desire to enter into the kingdom of God be a calling of God himself, & not their proper fantasy, accepting for their own the justice of God, executed on 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 masters 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, inasmuch as being incorporated in Christ, they found their flesh dead, and they found dead in them the respect of the world, and they establish and comfort their hearts with the continual hope of their resurrection, immortality, and eternal life. Which hope and persuasion 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, woe shall not need to combat with the Devil, there shall be no need to mortify the flesh, nor to resist the world, nor shall there be death to overcome: I understand, that Saint Paul saith, that when Christ shall resign 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 Saint Paul shall endure until the universal resurrection, and the kingdom of God in men shall than begin, and shall be continual, men perpetually 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 wayfaring 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 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, insomuch, 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, than 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, inasmuch 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 efficacious, according as the mortification that is in him, is greater or less; inasmuch as through the liveliness of the affections, and appetites of the pious, the force and violence of the malignant spirits 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 is retarded and repressed, and with mortification is 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 this as much in divine things as in human, In men regenerated by the holy Spirit there is natural instinct, and experience, and knowledge, and moreover divine inspiration and revelation. I say, that regenerated men 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, than in other men. And having experience not only of natural and human things as other men have, but also of spiritual and divine things; and 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 and divine things; having only that science of them, which is gotten by the bore reading of the holy Scripture; whence it comes to pass, that as in the human 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. Inasmuch 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 human things, I would say, that the difference between that which regenerated men know and understand in divine matters, and that which other men, how wise soever they be, know and understand in the same things; is as much as is between that which those Physicians which only have the Theory, know and understand in Physic, and that which those Physicians, who together with the Theory have the Practice. Whence I gather, that unregenerated men having no experience in divine matters, cannot have either confidence or diffidence that should be solid and firm; but only through opinion, in such manner as they have in human affairs. And therefore that is 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 and 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 is true which I have written in another Consideration, that through that certainty or incertainty with which pious persons found themselves in prayer, they may understand when they are inspired to pray by the holy Spirit, and when they are moved to pray from human spirit, and consequently when they are to be confident, and when they are to be diffident.  
Hezekiah king of Judah 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 selfsame king being diffident to be able to obtain by his prayers of God, that he should revoke the sentence given against Jerusalem, did not 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, inasmuch 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, & 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.   

CONSID. LXVIII.  
That the desire of knowledge is imperfection in a man, contrary to the judgement of human wisdom.  
Human 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. Human 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 troop 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 Eve, You shall be like Gods, knowing good and evil. Passing on further, the holy Spirit saith, that the desire of knowledge destroyed the Hebrews; inasmuch as desiring to understand the prophecies that spoke of the Messiah, and procuring to understand them by the way of wit, and human discourse, they imagined to themselves, and figured a Messiah 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, redounded not only that they did not enjoy him, but it caused their ruin and perdition. Passing on further 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 & discourses; whence comes to pass that which S. Paul said, They became vain in their imaginations, and they worshipped the creature, and ran headlong into other absurd and brutish inconveniences. In the 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, and 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, inasmuch 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, inasmuch as desiring to know that which the Gentiles knew, they read that which the Gentiles writ, and they think as the Gentiles thought, and 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, & knowing that which may be known with natural light, is rather a vice than a virtue; inasmuch as it makes men presumptuous, insolent, and consequently impious, and 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 I may well say that the desire to know is a great imperfection in a man.  
In this discourse I learn two things. The one, that human 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 parents fell; and that they may come to the perfection whereunto S. Paul came, not desiring nor procuring to know other than Christ and him crucified. Which wisdom we aught to desire and procure 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 aught 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.  
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 
* Divines hold that justifying faith and the faith of miracles are divers gifts, and of a different nature, the one being gratia gratis datae, 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, & an exaltation, 1. Joh. 5.14  remove mountains from one place to another, Matth. 17.20. returning upon myself, and not finding myself with such an efficacious faith, I know how weak and feeble my faith is, and than I turn my mind to God, saying with the Apostles, Lord increase my faith, Luk. 17.5. and saying with the father of the lunatic, Lord help my unbelief. Mark 9.24. 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; forasmuch 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, inasmuch as b● understanding that the intent which Christ had in setting forth the efficacy of faith, was that men, how much soever they believe, & how much confidence soever they have, should always judge themselves incredulous & defective in the faith; the devil 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 intends they should get, that is, the knowledge of God, and of Christ, and by the knowledge faith, and by faith justification, and by justification glorification and eternal life. And in very truth great is the blindness, and ignorance of men in every thing, that see only with the eyes of human wisdom; and very excessive great in this, that not admitting in human matters one testimony that testifies only of hear-say, 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 hear-say, having neither certain knowledge, nor proper experience; 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 hear-say by rerelation of others. And in divine matters, I understand that they have certain knowledge, who know 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 hear-say, their testimony is not true, because they do not feelingly know what they speak. And in the same things of God I understand, that they have experience, who found, 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 feelingly know what they speak.  
From all this I come to gather, that a man aught 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; and that judging himself such, he aught to demand of God, that he should give him faith, not contenting himself to testify in divine things by hear-say, and by relation, 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 o● Christ; letting himself to be known, and showing forth Christ unto him so much as sufficeth to believe; we aught not to distrust of the salvation of a man, whilst his soul is 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 ofttimes 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 own seeming a little to understand in what they consist, I begin likewise to feel in what their eminency doth consist.  
Faith as I understand, consists in this, that a man should believe and hold for a 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 say, that a man is able to bring himself to believe, or at lest to persuade himself, that he doth believe: And of the other I understand he is incapable; I 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 human 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, or into that of the world with vanity, or 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 found him in others service, he will not accept him to his own service. This hope presupposeth faith; I 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, & of Christ, standing properly affectionated, & 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 consist, and in what their eminency doth consist, and desiring to understand for what cause the 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 and hath confidence, shall never stand solid in the faith, if he found not a taste, and relish in the believing, and in the having confidence; nor shall he stand solid in hope, if he do not found a taste and relish in the hope: Charity therefore being that which gives the taste and favour, with which faith and hope are sustained, it well follows that charity is the most eminent of the three, inasmuch as it maintains, and upholds the other, and it by itself alone maintains and upholds itself; and inasmuch 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 for: 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 found 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 Saviour.  
IN the most holy prayer of our Saviour 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. 
* Though this were the Author's opinion, yet the truth of it would be examined. The 98. Consid. about being justified by faith, or by good works, or condemned for unbelief or evil works, make plain the Author's meaning.  If I should call him Father for the common generations sake, my being would be of importance, but calling him so through particular generation, ●y being imports not to make me obedient or disobedient, but as I have said the being of Christ, who was most obedient. And furthermore I understand, that it is necessary, that I should reduce myself to be with God such an one, as a good and obedient Son is with his Father.  
Secondly, I consider that saying Our, I presuppose, that I hold for brethrens all those, who through regeneration, hold God for their Father, and that I aught 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.  
Human wisdom not finding holiness, not justice in many of those things which befall 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 human 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.  
Fifthly 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 resign the kingdom to his eternal Father. For that shall be properly the kingdom of God, inasmuch 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.  
Sixthly 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 done here on earth, which is done 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 solicitousness and the grief, he would 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 therewith feeling the benefit of Christ.  
Eighthly 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 on 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 punish 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, than 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 temptation, inasmuch as it may sever them from Christian decorum; and knowing herewith 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 found 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 as 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 unto, 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 over all 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, inasmuch 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 raised 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, and 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, & know of themselves; I understand that besides the knowledge of good and 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 human kind, there yet lives a rash pretence to obtain that image of God, which only appertains to God, not being communicable to 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 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 same 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 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 son from his obedience, to do him displeasure, and to ruin him. 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 aught to chastise the other disobedient son, to reduce him to his obedience, and 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, & 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 man is made by love: that love grows from knowledge: what knowledge, love, and union are.  
SO fare forth as I understand, doth a man remain united with God, inasmuch as a man loves 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 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 gins to know God, and 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 tastes, & in certain knowledges of the 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 tastes 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 S. 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 willeth 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, inasmuch as they are the creatures of God; all men, inasmuch as they be the creatures of God, and inasmuch as God wills 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 inasmuch as in them is seen & known the image and likeness of God.  
Amongst the creatures the man that loves God, loves them most who do most illustrate the glory of God. And amongst men whom he loves as neighbours, he loveth them most, whom he sees less depraved, and less 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 inasmuch 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 further I understand, that a man who loves himself above all things, loves God for respect of himself; and this man pretends his own profit 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 and procure to be loved for himself, and to be loved above all things, which as I have at other times said is natural to a man, inasmuch as he pretends to get that 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 born 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 with God. Of this sort and 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 dwelling 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 same may as it were be said of man's dwelling in God. And I say, as it were, because it seems that it may be made to be understood, saying, that he who loveth God, stands united with God, abides in God, always remembering God; even like as he who loving a creature stands 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 undestand Christ our Lord prayed unto his eternal and heavenly Father, demanding of him, that they who were to believe in him, should be one with him, and with the Father himself, and should be one between themselves.  
From this divine union it proceeds, that a man altogether, and in all things remits himself to the will of God, renouncing 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 fare stands united with God, as fare as he stands thus remitted, and 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 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. Attending to obtain all this by the liberality of God, and exercising himself in knowing himself, I mean 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 as God shall offer them to him either by himself, or by means of men, or by means of the creatures. And thus 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 betides to pious persons in spiritual things, as it befalls in outward things to him, who having been blind gins to see.  
TO the person that gins to understand spiritual and divine things, and that gins to 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 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 same 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 and 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 and 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 increaseth 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 conceits according to that which they come to know by the first knowledge, not expecting other knowledges more clear and more evident, is no less, than that of the blind man, who gins to recover the sight of his eyes, when in the things, which he gins 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 wherein God is pleased or displeased, considering that the judgement which God makes of things is very different from that which men make, how spiritual soever they be: inasmuch as ofttimes a person that hath much spirit condemns that, which another who hath little spirit approves. And I understand, that only those things aught to be approved for holy, and to be condemned for evil, of which we have the certain testimony of Jesus Christ our Lord.   

CONSID. LXXVI.  
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 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 which are fit to receive it, forasmuch as only those living creatures are deprived of the benefit of the Sun, to whom eyesight is wanting, and they who shut themselves up in caves, or dens, whereinto the Sunbeams cannot pierce: in the same manner, God having put in Christ all the treasures of his divinity, 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 born 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, inasmuch 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 enable him, and that he would purify him, in such sort as he may become a good subject to receive the divine treasures efficaciously, which Christ pours out upon all men, inasmuch as God hath for all, put them in him, and he generally pours them out upon all men, as Saint John very well understood, saying, That of that which abounds in Christ, we all, who are his members receive grace, and more grace: Inasmuch as God by the means of Moses gave unto us the law only, but by means of Jesus Christ he gives grace unto us, Justifying us in the Justice executed on 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, and that it shall so long last, until the resurrection of the just being made, Christ resign 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 say, that in the life eternal all divine gifts shall come immediately from God unto men, and from God shall come light immediately unto men. In this manner understanding the benefit of Christ towards men, and the kingdom of Christ in this present life; I understand likewise after what sort Christ is the Head of the Church, 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 Church, 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 scandal is, and in what manner Christian persons aught to govern themselves in the case of Scandal.  
COnsidering how much esteem is made in holy Scripture of Scandal, inasmuch as Jesus Christ our Lord threatens the world because of scandal, advising us that we should give scandal to none of those who believe in him; And inasmuch as Saint Paul saith, that for the avoiding of scandalising 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; forasmuch as even Christ himself scandalised; nay he is even called a rock of offence, inasmuch 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 aught not, or would not sever himself.  
Afterward I have understood by holy Scripture, that God scandalizeth, and is scandalised; that God's Saints scandalise and are scandalised; that the 
* By the Saints of the world he every where understands the cunning hypocrite who by the world is counted a very Saint, for his outward show of holiness: and we meet with two sorts of these Saints of the world; one, whose holiness consists in a few ceremonious and superstitious observations; the others, in a zeal against these, and in a strict performance of a few cheap and easy duties of religion, with no less superstition; both of them having forms or vizars of godliness, but denying the power thereof.  Saints of the world scandalise, and are scandalised; and that the men of the world, who do not attend to any holiness, scandalise, 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, or not to believe the providence of God. That this is true appears by the 73. Psalms, Truly God is loving unto Israel. God likewise scandalizeth the Saints of the world in all things that are not conformable to human reason. For they having no other than natural light, and judging them therewith, they do tax 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 scandalizeth them▪ nor them who captivated their understandings to God: Neither doth God scandalise the men of the world, for they keep no account 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, inasmuch as with their diffidence they provoke him to punish them, as it were against his william. In this manner the Hebrews in the Desert scandalised him, as appears by the history, and by the 78. and 95. Psalms.  
God is also scandalised from the Saints of the world with the arrogancy, and presumption with which they cell themselves for God's saints, for which God is forced to punish them with blindness as he punished the Hebrews, and punisheth 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, inasmuch 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 scandalise God in the manner that hath been spoken of; and they scandalise one another, when they that are perfect use more liberty than is fit in the presence of the imperfect, through which liberty the imperfect are tempted to make an evil judgement of the Christian faith, or to do as the perfect do, not knowing that they do amiss. From this sort of scandal Saint Paul had intent always to keep himself, as appears, Rom. 14. and 1 Cor. 8. the same scandalise the Saints of the world, when they do not conform themselves with them in the things which to their seeming are religion, and sanctity. So the Scribes and Pharisees were scandalised at Christ, as appears, Matth. 15. 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 actions, 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, Matth. 15. The men of the world are not scandalised by the Saints of God, because they come in no competition with them. The Saints of God are scandalised from God through their imperfection, and by means of the same imperfection, the imperfect are scandalised from the perfect, as hath been said. The Saints of God are scandalised by the Saints of the world, by being falsely doctrinated and counselled by them, and being by them persecuted with detraction, with evil entreaties, and with death, they are solicited to departed from the Gospel, and from Christ. This is that scandal for which Christ threatens the world, and from which Christ exhorteth every one to keep himself, Matth. 18.  
The Saints of God are likewise scandalised by wicked men, though they buy their own scandal, for seeing in them the works of impiety and incredulity, they are tempted to the same, or are molested by them. In this manner was Lot scandalised with the filthiness of the men of Sodom, as appeareth 2. Pet. 2.7. And the Saints of the world scandalise God, and the Saints of God in that manner as hath been said. And they themselves are scandalised from God, and by the Saints of God, in that manner as hath been said. The same are scandalised one at another, inasmuch as it would be a wonder to found 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 same are scandalised from the men of the world, inasmuch as they conform themselves with them in nothing. The men of the world scandalise God, and the Saints of the world in that manner as 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 generation of men in 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 this I come to gather this resolution, that every Christian aught 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 do manifest the impiety and incredulity of their minds; and that it appertains to him to attend to form his living so like to the life of our Lord Christ, that he do not in any manner scandalise God, distrusting or doubting of his promises, or of his omnipotency and providence; nor scandalise the Saints of God in any thing, esteeming little to scandalise 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 Matth. 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 scandalise 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 aught to beware of doing as S. Peter did in Antioch, Gal. 2.11, 12, etc. who having more respect to them that were superstitious, scandalized, and caused them to stumble who had never been superstitious. I would say, that having respect to the superstition, and pertinacy of the converts from Judaisme, he did scandalise, and put in hazard the sincerity of the faith of the converts from gentility, feigning the observation of the Law against the rule of Christian faith. And I will say unto him, that he aught to do as S. Paul did at the same time, who having more respect that the faith of those of the Gentility should not be scandalised, than the superstition of them of the Judaisme, did publicly reprove S. Peter. I say, that if a Christian that understands the Evangelicall Gospel, and knows Christian verity, shall found himself amongst persons that begin to understand, and know them, he shall do well to accommodate himself to their incapacity and frailty, doing as they do. And I further say, that in case he be hereby carefully intending to draw them to the knowledge of the Evangelicall faith and truth, where there is both 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, inasmuch as seeing him in the superstition, they may come to hold the superstition for necessary, he aught not to dissemble in any manner, although he should think to put his life in danger; having always regard that the Christian faith and the Evangelicall truth stand firms and constant. Here I will add this, that when a Christian 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.  
By that which hath been said I learn these thirteen things;  
1. What Scandal is.  
2. 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.  
3. That I do than scandalise God, when I distrust his promises, his omnipotency & providence  
4. That I aught to refrain, as much as is possible, to use my Christian liberty in presence of weak Christians that are infirm in the faith.  
5. That I aught lightly to esteem the scandal that the saints of the world take at the truth of the Gospel.  
6. 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 aught to keep myself as from the fire to persecute any man in what manner soever, pretending to do God service therein.  
7. That I aught to hold it for a good sign of piety, when the works of impiety, & of the infidelity of the men of the world do scandalise me.  
8. That it is a good sign to know the saints of the world, by their being often and easily scandalised by any person, and their publishing and showing of their scandal.  
9 That it is a sign of impiety for a man not to be offended nor scandalised in any thing.  
10. That it becomes me to be like God, and Christ in the inward, to the end I be not scandalised but by that wherewith God and Christ are scandalised.  
11. That it becomes me to live like Christ, that I may not scandalise but as Christ did.  
12. That for no cause I aught to scandalise any in prejudice of the Christian faith, although I do know that I scandalise the weakness and infirmity of imperfect Christians.  
13. That I learn, that having scandalised in prejudice of the Christian faith through indiscretion or weakness, my error will be tolerable; but when I shall scandalise in prejudice of the same through covetousness, or ambition my error will be intolerable. And from this error I am certain my God will preserve me, and all those 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 much less, as they themselves well know and feel, and accordingly show it in their words, although they would not show it. And considering that when they take themselves into consideration, they persuade themselves that they believe much, and have much confidence and love: And considering on the other side, that those who live according to the spirit, although they seem regardless and think not of it, believe, have confidence, and love more or less, according to that part of the spirit which they have; as they themselves know and feel in themselves, and as they show in their words, speaking with more piety, faith, confidence, and affection of the things of God, when they ordinarily speak, and when the force of the spirit moves them to speak of piety, faith, confidence, and 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 cometh oftentimes to pass, that those persons, upon examination of themselves cannot bring themselves to believe, nor less to have confidence, and much less to love: I have set myself to understand, whence these so contrary effects proceed. And I found, that one part proceeds from that which Christ saith, Luke 6, 45. 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 in his heart neither faith, confidence, nor love, cannot give of that which he hath not; and consequently cannot except he set himself purposely thereunto, make show of faith, confidence, or love. And because he who lives according to the spirit, hath in his heart piety, faith, confidence and love, and being able 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, Proverbs 10.11. calls the just man's mouth a vein or mine of life. And I found 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, doth than persuade himself that he believes, hath confidence, and that he loves, when he hath the faith, confidence, and the love in his understanding. He knoweth that it is necessary for a Christian, that he should believe, have confidence, and love; and he persuades himself, that he believes, hath confidence, and loves▪ because he knows and understands that he aught to do so. But they who live according to the spirit, because they keep account with their hearts, not contenting themselves to hold the faith, confidence, and 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 sense and feeling is through the favour of God, who gives it not when men would, but when it pleaseth his Divine Majesty, hence it comes to pass that those who live after the Spirit, do than found most difficulty in believing, loving, and having confidence, when they do most instantly go about to procure it. Whence it may be gathered, that the sign of what a man hath within him, is to be taken from that which he shows outwardly, and ordinarily when he is regardless. And further, 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, be in the head and understanding only, or in the heart also. 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 human industry to have confidence, to believe, and love, found most difficulty in it, 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, 2 Cor. 7, 10. 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 that this causeth love. And I put them, because I feel them in the griefs which Saint Paul puts; I understand that than 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, inasmuch as a man that grieves in this manner, except he speedily remedy his grief, becomes blasphemous against God, attributing unto him the cause of his grief, and lamenting it, and being blasphemous against God, he comes to get himself eternal death. So I understand, that than 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, inasmuch as he who is grieved in this manner, doth more, and better know himself, and so doth more cordially recommend and remit himself to God, and from this recommending himself to God, he comes to attain resurrection, and life everlasting,  
For the two weaknesses which I put, I understand that a man is than weak according to the flesh, when his weakness grows from self love: And I call this a weakness, to resent himself for those things, which come to pass against his william. This weakness I understand causeth fear: for where self love is, there is always fear. And I understand that this weakness is tolerable in Christians, being no sign of impiety, but of imperfection. Also I understand that a man is than 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 Saint Paul Rom. 9.2. felt for the reprobation of the Hebrews. And weakness according to the spirit, I understand was that which Saint Paul, 2 Cor. 12.7. felt through the thorns in the flesh; and that which he felt Phil. 2.27. 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 Saint Paul. Acts 20, 37.38.  
Whence I gather, that Christians aught 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 Christians aught to rejoice much in their weaknesses which are according to the spirit, inasmuch as they are signs of perfection, and the way of vivification, of Resurrection, and of eternal life.  
The children 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 the sons of God feel the one and the other grief; the one, inasmuch as Adam lives in them, and the other, inasmuch as Christ lives in them.  
The children 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, 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 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 commit, pretending piety.  
I Hold that amongst those errors, which we, who are the sons of God, by 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 punished these errors as it is read in holy Scripture; as also because it appears in the Scripture, that God hath with his hand (as it were) 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 appetites, and affections.  
Of the rigourousnesse, with which God hath punished them who have erred pretending piety, he might principally give testimony, who willing to hold up the Ark of the Testimony, 2 Sam. 6.6, 7. which to his seeming was about to fall, died instantly: And Saul who was deprived of the kingdom of Israel, and perpetually 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 thing alive, which should not pass the edge of the sword, 1 Sam. 15.  
Whereupon if any shall demand, saying, Why than hath not God used the same rigorousness with others, who have erred more perniciously, pretending piety, as a man might say of Saint Paul, who before he was a Christian, pretending piety persecuted and slew the Christians? I will make answer, First, that hitherto God hath not given me the account thereof. And I will say, that God doth not use this rigorousness, except with them, who are of the number of his. And Saint Paul when he was in that error, was not in the number of those who were Gods; the Hebrew people having than left to be the people of God; and therefore his error was not punished as that of Uzzahs', nor as that of Sauls.  
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; 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 same pretending to satisfy his appetites with Bathsheba, caused her husband to be slain, and did with the wife what pleased him; to which matter God set no impediment at all.  
In like manner Saint Peter not pretending piety denied Christ, and God permitted it; and pretending piety he would not converse with the Gentiles, and God did not permit it. As likewise he did not consent to it, that Saint 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 illuminations of the holy spirit, who discovers the deceit of the malignant spirit. And the other is, that God useth to restrain with his hand the pious, that they should not fall into this kind of error, it being so much contrary unto true piety. And together herewith, the pious aught always to stand watchful, so as the angel of Satan coming transfigured into an Angel of light, they may know him, and guard themselves from him.  
Three things here offer themselves to me. The first, seeing the error is so great, which is committed by men pretending piety, every man aught to go with more regard to do those things with which he pretends piety, than to do things with which he pretends his proper satisfaction.  
The second, that those who are elected of God, do not err pretending piety through the illuminations 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 than a man errs pretending piety, when he doth a thing, wherewith by himself alone he thinks to satisfy God, and to oblige God. As if I should chastise my body, not with that intent, with which S. 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 it easisily 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 human 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, 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 and through the same, 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 considering whence these two so contrary judgements proceed, which human wisdom and Gods holy Spirit make concerning this demand of God; I understand that the judgement which human 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 human wisdom knows not the being of God, it comes to pass 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 should require of his subjects, that they should not sleep for a whole year, setting a penalty if they did sleep. And because human wisdom knows not the being of a man, it comes to pass that it would hold it for a better and more profitable thing for a man, that God should require of him that which he can give, rather than that which he cannot give; even as it holds for better, that a Prince of the world should demand of his vassals rather that which they can give him with ease, than 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 comes to pass that not judging of him as of one 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 man in himself is so arrogant, that if God should demand of him for his salvation things that he could easily give of himself, he would enter into such pride when he had given them, that by the self same way whereby he thought to obtain salvation, he would get condemnation; by this 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 human wisdom judgeth; neither is it to hinder their salvation, as human wisdom judgeth, which hereupon holds God for unjust, and for cruel: but it is to save them, and to further their salvation: God doing this to the intent that men assaying and trying to love God with all their heart, and to believe in him; and finding themselves altogether unable thus to love and believe, they should have recourse unto God, and beg those graces of him, and by those gifts and graces of his, they 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 human, 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 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 wise, he would judge that he had not intent to make his son the heir, but to 'cause him to lose the estate: So much different is the judgement which the Spirit of God makes in the judgement of God, from that which human wisdom knows in the same things. And here I understand, that for the 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 gins to give love, and faith, and increase and growth in them, through some acknowledgements and feelings, and some tastes of spiritual and divine things, he doth not give so much evidence, and and so much clearness in them, as they themselves would, and as much as might serve to make that they should fully 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 grow proud, as they would 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 have 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 have from him, nor all that which he will give us, but some things he gives altogether, and others in part, and others he lets us see so much as sufficeth to breed a longing in us for them, and 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 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 our Lord 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 shown in the outward. That which he felt in the inward, I consider 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, sweeting drops of blood. And that which he shown 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, and seeing that he was mocked, injured, and persecuted until he was crucified for a malefectour, and as a malefactor. And I understand that without any comparison the weakness that Christ shown 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 shown.  
In the 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 shown in the Outward. The power which Christ shown in the inward I consider in this manner, that he said to S. Peter when he reprehended him for cutting of Malchus his ear, Thinkest thou not that I can pray my Father, and he shall sand me more than twelve Legions of Angels? And I consider 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  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 shown in the outward. I say, that the outward which he shown, 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 same manner I consider two weaknesses, one which he felt in the inward, and the other which he shown 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 that he saith, 2. Corinth. 2. I will gladly glory in my infirmities. and in that, when I am weak, than am I strong. For I understand 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 shown in the outward, was well shown by the evils 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, and as he himself writes, 1. Cor. 4. and 2. Cor. 11. And I understand, that the weakness which S. Paul shown in the outward, was much greater, than that which he felt in the inward. I say, that which S. Paul felt in the inward, was not in that degree of weakness, as that which he shown in the outward. In the same S. Paul I consider two powers, two virtues, and efficacies; the one which he felt in the inward, and the other which he shown 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 shown it very openly Rom. 8. saying, that there was no creature able to separate him from the love of God. And that which he shown 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 Saint Paul felt in the inward, was much greater than that which he shown in the outward. I say, that which Saint Paul shown in the outward, was not in that degree of power, as that which he felt in the inward,  
The 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 Saint Paul's being a member of Christ, it proceeded that he was in all that hath been spoken like unto Christ. Further I understand, that the consideration of the two weaknesses considered in Christ, works the same effect in him that considers them, that the weakness which he feels in the inward, goes abating in him, inasmuch as his affections and appetites go on dying; and the weakness which he shows in the outward, goes increasing, inasmuch as he is esteemed more vulgar, more vile, and of less regard, and more mocked, injured, 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, virtue● and efficacy that he feels in the inward, inasmuch as he hath more conscience, hath more spirit, and more other knowledges, and divine conceptions of God, and of the things of God. And there goes abating in him the power, virtue, and efficacy which he shows in the outward, inasmuch as he only shows himself when he is inspired and moved of God to show himself; so as that so much is one the more like to Christ, inasmuch as he is more weak in that which is seen, and 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 shown in the outward, knowing weakness in God through the weakness that Christ shown in the outward. They know power in God through the transfiguration of Christ. And they know weakness in God by the death of Christ. But I understand, that the Saints of God know without all comparison greater power in God through the weakness which Christ shown in the outward, than through the power which Christ shown in the outward: and it is so indeed, that they know greater power in God by the grace of Christ, than by the transfiguration of Christ, knowing that it is so indeed. And so it is perceived, 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 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.   

CONSID. LXXXII.  
In what properly consisteth that agony, which Jesus Christ our Lord felt in his Passion and in his death.  
HAving ofttimes heard speak of the agony, of the fear and loathing, and sorrowfulness, which Jesus Christ our Lord felt at 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, neither with that which I heard say, nor with that which I read in their books which handle this matter. Last of all joining that which I heard a Preacher say with that which is read in Isaiah chap. 53.5. and in S. Peter, 1 Pet. 2.24. I have made this resolution, That God having put all our sins on Christ to punish 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 polluted 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 sweated 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 shown more sense of grief in his passion, and in his death, than any of the Martyrs, that have suffered for the Gospel, and than 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 Isaiah, chap. 53. 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 is proved by Saint Paul, Rom. 7. who feeling the self same which Isaiah felt, saith as it were the self same which Isaiah doth, And wretched man that I am! for now am I well ware of the evil that I have done in offending God, not living according to the will of God, inasmuch as with every one of my offences, and with every one of my sins I have augmented the agony, the fear, and the sorrowfulness which my Lord 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 of us sufficient to be able to endure on himself that punishment 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 ●ever ourselves from the obedience of God: And therefore Caiaphas said well, if he had meant well when he said it, it is expedient that one man should die 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 punished 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, not 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 one self same thing with God, whose 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 ●elt in suffering, was in great manner increased, because he took upon him our sins, and knew them on himself, as well as if he had himself committed them all: so the glory, which Christ ●elt 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 by 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 incorporation in Christ the 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, the other acquisite and learned; I come to understand, that both these depravations are in the mind, and in the body also. I say, that from our first parents all men inherit this, that they are born in their minds wicked, and enemies of God, and infidels to God, and full of self love; and in their bodies they are born vicious and 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.  
Human wisdom not knowing the natural depravation of the mind, nor that of the body; nay, only knowing the inbred 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 out, have had intent only to mortify the depravation of the body, and 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, and principally that of the mind, which is more natural and 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 o● men. But the incorporation in Christ doth it forasmuch as assoon as a man is incorporated by faith in Christ, the natural, and inbred depravations begin to die in him, and they go on dying accordingly 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 a● long as he goes on through this way, the thing wherein he errs are not imputed to him; either through natural or inbred depravation and the natural depravation dying first in him and of this, rather that of the mind than tha● of the body, the mortification of the acquisite depravation which remains, is facilitated, to 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 inward consideration, than with outward works. And his 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, they mortify in him all that is flesh, and all that is world; albeit I do not think that it dies altogether, until that a man die indeed. From all this is gathered, that human 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 incorporation, wherewith we who believe are incorporated in Jesus Christ our Lord.   

CONSID. LXXXV.  
Four ways by which a Christian knows God by means of Christ.  
HAving often spoken of the knowledge of God as of a most important thing, 
Joh. 17.3.  yea 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, 
Consid. ●  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 found four ways, 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, and Renovation.  
And the fourth is by a certain inward vision.  
1. By the Revelation of Christ, I understand that a Christian knows God, when Christ suffers himself to be known, because we than know God in him, he being the express image of God, according to that he saith to S. Philip, He that sees me, he seethe my Father also. John 14. and to what S. Paul saith, Colos, 1. speaking o● 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 thate No man knows the Father, but the Son, and he to whom the Son will reveal him. Matth 11. This Revelation I understand is inward, having nothing that is visible, & so it appertains to the inward eyes, & not to the outward. And this presupposeth the knowledge of Christ. I would say, that the knowledge of Christ precedes the knowledge of God by revelation of Christ which knowledge of Christ I understand consisteth in knowing his Divinity & his Humanity, his being Divine and Human, 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 only, but by the revelation of Christ himself, that there is in God omnipotency, justice, truth and fidelity, forasmuch as these are in Christ, & 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, 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 prove, but to explain that which I say.  
2. 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, inasmuch 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 same 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, and 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 thing in God, not now by relation of Scriptures only, but by that which the holy spirit works i● me which is communicated to me through Christ.  
3. By Christian Regeneration and Renovation I understand that a christian know God. For 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 human generation, by which we are naturally the sons of wrath, enemies of God, impious rebels, and infidels; and goes on taking, an● 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 ourselves those divine perfections, which the holy spirit attributes to God. And getting regeneration, and 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 case, we should never know in God truth, justice, goodness, were we not first in some measure true, faithful, just, good, etc. It being natural for man to judge of others according to that which he knows in himself.  
4. 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, and by the Christian regeneration. And forasmuch as belongs to this knowledge, I refer myself to that which I have said in the 51th. Consideration: Wherein I have set certain comparisons, by which a man that hath not attained to this knowledge of God, may in some sort come to understand in what it doth consist. And if he do arrive to this; 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 the light of thy Countenance. And I am also certain that God will show it unto him, when, and as it shall please his divine Majesty, accommodating himself to human incapability, which is most incapable of this inward vision. And because Christians incorporated in Christ, who know God by revelation of Christ, by communication of the holy spirit, by christian renovation and regeneration, go on making themselves capable of this inward vision, going on nearer and nearer towards 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 reserved for 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 own spirit.  
I Remember I have formerly written in an Epistle, how men in this present life are moved to all things which they do with one of these three spirits; with the holy and divine spirit, with a man's own and evil spirit, with a malignant and diabolical spirit. And because I understand how much it imports them who attend unto Christian perfection, to know with what spirit they are moved to work, or not to work; I come anew 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 combat with those of our own spirit. Further 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 whither they aught to go, for they well know they aught 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, and 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 inasmuch as a man goes on knowing in what thing properly piety, justice, and holiness do consist, his eyes are daily more opened to know when he is moved by one spirit & 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 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 altar it, though they could. I understand, that this being known, a man gins in some measure 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. Forasmuch 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 are directed to resign 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 same holds for motions 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 approach near to the true knowledge of the spirits, to understand with which of them he is to walk. And I suppose that he shall better approach when he knows that those are motions of the holy Spirit, which shall draw him to the imitation of Christ principally; inasmuch as he was most obedient to his eternal Father; inasmuch as in him was perfect charity: inasmuch as he had profound humility, and exceeding great meekness. For it is certain, that the holy spirit in them who are the members of Christ, being the same which was in Christ, doth inspire and move them unto that, unto which it did inspire and move Christ; him as head, and as the lawful Son, us 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 and glory, and to his proper recreation and satisfaction. And moreover I do not say hereby, that he doth assure himself in making this difference of spirits, and 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 gifts 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 a very great inconvenience, into which men fall, when they err pretending piety.  
Finally, I resolve myself in this, that a man who desires to make good proceed in God's ways, attends 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 combat 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 spoiled in man's depravation, and that they shall be restored in man's reparation.  
REading S. Paul, I found he toucheth many secrets worthy of much consideration. And amongst others I esteemed it for most worthy that which he toucheth Rom. 8. concerning 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; At length my spirit came to this understanding, that as man in his depravation 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, so I did not 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 Isaiah had formerly understood, c. 65. where God promised to created new heavens and a new earth. And the same secret it seems Saint Peter understood in the last Chapter of his second Epistle; and the same seems to be understood in the Revelation, chap 21. Than I understand, that God having created man in a state of immortality and sovereign happiness, he created all things which such order, and with such temper, that they did all of them accord to make man immortal, and most happy. Further I understand, that man subjecting himself to misery by eating the fruit of the tree of the knowledge of good and evil, and making himself liable to death in being disobedient to God, eating the fruit of the tree against the commandment of God; 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 proceeds 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; Saint 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 altar 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. Forasmuch 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 same, 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 creatures: and subjected them, as Saint 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; forasmuch as to Godward it is already, Christ being already raised up. And by how much the more I remember this, so much the more do I abhor all manner of disobedience to God, and so much the more do embrace myself with all manner of obedience to God. And I feel, that inasmuch as I go applying myself to this, so much the image of Adam goes abating in me, and 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.  
OFt-times I have endeavoured 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 often 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 reason of 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 I have understood what I desired; first I understand, that God created man in an entire, and 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 same, that the knowledge of good and evil was. Further 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 drove him out of earthly Paradise, that he should not eat of the Tree of life, & 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 & evil, I understand by that which I read, that the self same 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 as they imagined 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 say, that as a mother seeing her little son having 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 chastise him: So God setting the first man i● 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 die. Furthermore I understand, that as the child coming nigh the knife, and cutting himself falls into the inconvenience of which his mother had given him warning, and his mother beats him for his disobedience according as she had threatened him; so that the child falls into two inconveniences, the one is, of having cut himself with 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 punished him with death, as he had threatened him; so as man falls into two inconveniences, the one is of having his eyes opened to know good, and evil, whereby he lost spiritual light, and got natural light, he lost divine knowledge, and got human science and discourse; (& that was through the proper nature of the Tree, which should without the forbidding to eat of it, have had 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 shown most exceeding great love to man, in commanding him that he should not eat of the fruit of that Tree: for I understand that he commanded him, because he should not fall into the inconvenience in which he fell upon the knowing of good and evil; Which inconvenience is much greater than we can imagine. This is according to what S. Paul Rom. 5. 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● and therefore all die; As on the contrary by the obedience of one justice or justification entered, and by justification life entered, unto which all the members of the second Adam Jesus Christ our Lord shall be raised up in glory: 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 understanding which I have set down of the virtue of these two trees, satisfies me, inasmuch as thereby the benefit of Christ is illustrated and set forth. For the rest, I remit myself to better understanding.  
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, wh● 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 Sir of God should live in that manner, and that form of life wherein he did live.  
AT present I found six causes in this Consideration of the marvellous counsel, wit● which the only begotten Son of God bein● made man, lived amongst men in that form ● life, wherein we read that he did live.  
I. That God having determined to deceive human 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 human wisdom. If Christ had taken on him S. John Baptists form of life, human wisdom would have found in that outward austerity, whereon to found itself so as to accept him for the son of God: And if he had taken upon him Moses his form of life, human wisdom would have found in that outward greatness whereon to found itself so as 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, or of greatness. And so, it comes to pass, that by how much the more human wisdom considers it, so much less doth it found whereon to found itself so as to come to accept Christ for the son of God. And hereto squares fitly a letter which I remember to have written, intending to show the cause wherefore Christ did sometimes show his divinty, and at other times hid it.  
II. That the life of Christ being to be an example of life to 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 Saint John Baptists life, he would have frighted many with the austerity of it; 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, saying, I cannot imitate Christ, I cannot live as Christ lived. Yet I do not understand, that Christ taking that form of life which he took did intent that every one who was to be the Son of God, should imitate him in that outward form of living, but that it should be the most easy to imitate by them, who would altogether imitate him as well in his outward, as in his inward living: as for the inward, in his obedience to God, in charity, meekness, and humility of mind; and as for the outward, in living without austerity, without greatness, but with poverty, baseness and vileness.  
III. That Christ coming to save all sorts of people, it was necessary he should take such a form of life, in which he might practise and converse with all sorts of people. If Christ had taken Saint 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: and 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 with all sorts of people, insomuch as he was for this reproached by them, who made profession of holiness, and called a friend of Publicans and sinners.  
FOUR 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, Rom. 14.17. in righteousness, peace, and joy of 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 righteousness, and in the peace, and in the joy of the kingdom of God. If Christ had taken S. John Baptists form of life, which was by the world approved for holy; (for the world is so wise that it esteems them, who esteem not it,) he should have put his imitators in competition 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 competition with the men of the world: and therefore that form of life which he took was necessary, which is of such quality, as they who imitate him do well preserve themselves in their righteousness, peace, and joy. For coming not in competition 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.  
V That Christ being 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 Saint John Baptists 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; yet it would have freed him from a shameful and public death, as it did free Saint John Baptist. And if Christ had taken Moses his form of life, albeit the greatness of the estate would not have freed him from a cruel death, as it hath not freed many great men of the world; yet it would have freed him from a shameful and public death: and therefore it was necessary that he should take that form of life which he did, wherein dying shamefully, he did ennoble shame; and dying publicly he certifies all of us, that we might know it, and may believe our justification by his death, of which thing we aught to be most assured.  
VI That Christ coming to preach, and to give inward regeneration, and renovation● which things presuppose mortification, it was necessary that he should take a form of life very commodate to mortification, to show with it, and by it the proper way of mortification. If Christ had taken Saint John Baptists 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, because of the honour and 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 kind of 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; inasmuch as the world holds for vile and base, those who without making profession of outward holiness live holily, and despise them altogether; inasmuch as after this despising comes the mortification of the body. And so in them that imitate the form of Christ's living, is certain & perfect mortification.  
In these six causes I learn six things.  
1. 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.  
2. That no man can excuse himself, saying, that he cannot imitate the form of Christ's living.  
3. That than a Christians form of life is most like to Christ's, when it is apt to make all sorts of people practise and converse with him.  
4. That that form of living is most apt to make that a man in it should preserve himself in the possession of the kingdom of God, that comes in competition with no sort of men, neither with the Saints of the world, nor with the men of the world.  
5. That that form of life is most like to that of the son of God, that is most exposed to martyrdom.  
6. That that form of life is most proper, and able to obtain Christian mortification, which is most despised in the eyes of the world, in which without making profession of outward holiness, a man lives holily. And of the things which have been spoken, I take this resolution, that they who live holily, without making profession of outward holiness, are very much enabled and exposed to martyrdom, do preserve themselves very well in the kingdom of God, are fit to converse with all sorts of people, imitating the form of life in which Christ held, and deceive human wisdom: and therefore that properly appertains to them which S. Paul saith Coloss. 3. Ye are dead, and your life is hid with Christ in God, to whom be glory for ever and ever, Amen.  
I will add this, that Christ continuing in that form of life in which he was born, being born the son of God, until that he died by the will of God; teacheth us, that we shall do well to continued in that form of life, in which we found ourselves when we were called to be the sons of God. So that in it we attend to reduce our form of life as much as may be possible for us, to be 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's do consist  
I Have often times 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, inasmuch as he shall live according to Christian duty, keeping christian decorum. Now I say that than a man lives according to christian duty, and keeps christian decorum, when he employs himself in those things, in which Christ would have employed himself. And consequently I say, that than a man departs from the christian duty, and leaves to observe christian decorum, when he employs himself in those things, wherein Christ would not have employed himself: in such manner, as to him who would obtain Christian perfection, and is desirous to apprehended 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 the whole 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 further I say, 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, that to all them, who know and feel themselves incorporated in the death and resurrection of Christ, it appertains to fix their eyes upon this so high perfection, and to intent 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 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, and 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 what is lawful; holding that to be a matter of servants and slaves: But I will go viewing, and reviewing 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 Christian duty, and 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, and 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 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 horseback 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 vain glory, 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, that is, in obedience to God, in meekness, and humility of mind, and in charity; and afterwards attend to conform himself also with the living of Christ in the outward; but so much only, as the outward shall help him, and serve him to grow in the inward: For this is that, which principally pleaseth God, and Jesus Christ our Lord.   

CONSID. XCI.  
That only the Sons of God have certain satisfaction in every thing.  
BY one of these three ways we come unto all 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 found certain and firm satisfaction in those things, unto which pretending piety, they come with design. For their designs are always founded in self-interest, & in self-love. And holding this foundation when their designs succeeded not, 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 experience, who with design pretend piety, changing their manner of living, their state and condition of life, or do exercise themselves more in on thing, than in another. The sons of God do than found certain and firm satisfaction, 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 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 is hid with Christ in God. Colos .. 3.  
The sons of Adam do seldom abide without passion, and 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 know by some experience. The sons of God than are without passion, and 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 found 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 should resent itself and be grieved; since it did resent itself, and was grieved in the only begotten son of God Jesus Christ our Lord.  
Thomas sons of Adam do seldom come to the things of piety, by the favour of God; and when they do come, they do not feel it, nor know it, and therefore do not taste it, and not tasting it, they cannot therein found 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 found 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 own will, and without design, without contradiction, and without passion, but properly through the admirable favour of God; in such sort as they found themselves to have a detestation of those things which they formerly loved, and with love of those things which they formerly hated; without knowing by what way, or by what means they are come unto it. This marvellous and favourable work, I understand that God works in hi● sons in this world, opening their eyes to the knowledge of the justice of Christ, which showing unto them that it appertains to them, make that they abhor their own proper justifications and merits, I would say, all that which me● do pretending to justify themselves in the sigh● of God; which they altogether leave, despise and condemn. Opening their eyes to the knowledge of his divinity, he draws them to th● knowledge of themselves, and of the men of th● world, and so disenamours them of themselves and of the world, and enamours them of himself, and of Christ. Opening their eyes to th● knowledge, that God slaying on the cross the flesh of Christ, did also slay their flesh, he draws them to the hatred of their own flesh, and makes them such, 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 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, 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 only: 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.  
1. That the sons of Adam do not found in any thing certain or firm satisfaction; and that the sons of God found it in all things which they do as the sons of God.  
2. That as than my design in that which I do by my will, shall be Christian, when I shall endeavour to augment myself in that in which I have begun to enter by the favour of God.  
3. 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.  
4. That I am come by the favour of God into those things, in which I do not know mine own design, nor others violence.  
5. 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.  
6. That through the knowledge of life everlasting, I come to hate the present life.  
7. That knowing myself dead on the cross of Christ, I further my mortification.  
8. That attending to the knowledge of God, I come to the knowledge of myself, and of the world, & into hatred of myself, & of the world.  
9 That attending to know the righteousness of Christ I renounce all mine own.  
10. That they who do not begin to hate their own righteousness, and themselves, and the world, and 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: Forasmuch 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 sign, by which we know ourselves the Sons of God.  
HAving ofttimes said, that the proper sign, 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 mortification, by means whereof he hates the world, and himself: And understanding that the Devil being crafty & 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, & to satisfy themselves; I come to declare myself in this manner; I understanding by experience, that suddenly when a man is called by God to the grace of the Gospel, & enters into it, & is incorporated in Christ, and is therefore dead with Christ, and risen with Christ, he feels, and finds himself inwardly much changed in his designs, and purposes; in such manner that he hates that which he loved before, and loves that which he hated before: I am of this opinion, that Mortification, and the hatred of the world, and of himself. is the proper 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 an instant, or at one throw perfect 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 that they are perfect and entire, not not in the mind: 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, and in the dignities of the world, seeking them and procuring them, and keeping his intent principally on them, neither tasting, nor rejoicing in the principal and divine things, nor having any intent unto them, and therefore neither seeking, nor procuring them; so after that he hath accepted it, 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 repugns and contradicts, 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 and 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 his life; and therefore would be content (if it so pleased God) to be deprived of his 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 in some degree a man gins to feel in himself suddenly after he accepts the grace of the Gospel, becoming the son of God. And I say further, that as a man goes on growing in the incorporation in Christ, so he goes growing in his mortification, and 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 aswell 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 things which he hath begun to hate. For he gins the spiritual light being more clear in him, to go on to know more distinctly the things which appertains to a Christian man, and those things which do not appertain to him, he goes on hating them more and more; 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 may well be gathered, that the sign whereby I know that I am the son of God, and that I am dead on the cross with Christ, is not the total mortification, nor the total hatred of the world and of myself, with my mind and with my body in all things; but the beginning of this mortification, and of these hating, and that in some principal things, especially when it is come without being procured or sought with human industry; and when it continues in the mind, albeit the flesh, and the sensuality will seek and procure the contrary; yea 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 forced through the frailty of the flesh, to take more than is sufficient to supply 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 than that which sufficeth to serve to his corporal necessities, I understand consisteth 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, than 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, chap. 7. And since that went so with Saint Paul, which he himself in that place saith and confesseth, no Christian 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, and 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 lest of his own william.  
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 own will, or by some others william. By our own will we suffer when we deprive ourselves of our commodities, and 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 glory, and its own honour: And therefore according as our human mind stands alive in us more or less, so we found more or less satisfaction in that which we suffer. If the mind stand much alive, we found much satisfaction in that which we suffer by our own will, and little in that which we suffer by others will; And if the mind stand much mortified, we found little satisfaction in that which we suffer by our own wills, and much in that which we suffer by others william. 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, aswell because he doth not think that suffering those things 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. He 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, he who hath his mind much mortified, always esteems little, and hath suspicion of that which he suffers by his own will, aswell 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 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 he who hath his mind much mortified, doth always much esteem & content himself with that which he suffers by the will of God; aswell because he knows that what he suffers, redounds, to the glory and honour of God, unto which thing he principally attends; as also because he therein mortifieth his own william.  
Amongst those things which a man suffers by his own will, being able not to suffer them if he would, I put Abstinencies, Disciplines, and Watch, 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.  
They who have by 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, that is, by their own wills, and by others 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 will, they intent to help and serve them who are the members of Christ, and to further their own 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, intending to satisfy unto the duty of piety, and to observe Christian decorum. And I understand, that a man who suffers by others will, doth than attend unto the duty of Christian piety, when coming into poverty by any occasion whatsoever, he contents himself, therewith. The same I say of dishonour, of corporal infirmities, and of death, with all other things which are of that quality. And than I understand, that he 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 themselves of their commodities, and satisfactions. And this voluntary suffering I hold to be most proper to a Christian.  
They who suffering by others will imitate Job, satisfy unto the duty of Piety, and conform themselves unto the will of God. And they who suffering by others will, and also by their own will, shall imitate S. Paul, 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 courage and patience in suffering by others will in Christian matters.  
In this discourse I intent eight things.  
I. That according as my mind doth more or less content itself with that which it suffers by its own will, or by others will, I know that the mortification thereof is greater or lesser,  
II. That in that which I suffer by my own will, if I do not suffer it for Christ, I seek mine own honour, and glory, and mine own interest, and profit.  
3. That contenting myself with that which I suffer by others will, I do satisfy unto piety, and observe christian decorum, and therefore seek the honour and glory of God.  
4. That I aught 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.  
5. That as than I shall in my sufferings satisfy christian piety, when I shall imitate Job.  
6. That as than I shall in my sufferings observe christian decorum, when I shall imitate S. Paul, inasmuch as he imitated Christ.  
7. That they suffer for Christ, who preach and imitate him, and they who serve him in his members.  
8. That that voluntary suffering is most proper to a christian, that redounds to the profit of them who are incorporated 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 by 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 with all created things properly and only in 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; and by how much they have their understandings more enlightened 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 come short of 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; these 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 the more they do 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 of the Hebrew piety, whereunto they have intent to satisfy; that being impossible unto them, aswell for the blindness of their understandings, with which they can by no means know properly the intention of him that gave the Laws, (and not knowing it, they can never secure themselves to have satisfied unto them,) as also through the rebellion of the Flesh, which as S. Paul saith, Rom. 8. subjects not himself 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, although he do not altogether satisfy natural piety, nor Hebrew piety; and moreover although he do not altogether satisfy the duty, and the decorum of Christian piety. These by how much they have their understandings more enlightened 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 of 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 
* Though this be the Authors opinion, yet the truth of it would be examined, the 98 Consideration about being justified by faith or by good works, or condemned for unbelief or evil works, make plain the Authors meaning.  good nor for evil by that whereby they approach, or by that whereby they go fare of 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 
* By Hebrew piety he meaneth not the very Ceremonies of the Jews which not Christian observes now; but an analogate observation of Ecclesiastical and Canonical laws, superinduced to the Scriptures, like to that of the Jews, which they added to their divine Law. This be●● well weighed will make the Consideration easy and very observable For at lest some of the Papists are come now to what the Pharisee were come to in our Saviour's time.  Hebrew piety without having christian piety, are ordinarily superstitious, and are scrupulous, nay from hence rise all the scruples, and doubts in those that are called 
* This is true only of the Popish Cases of Conscience, which depend almost wholly on their Canon law and Decretals, knots of their own tying and untying: But their are other Cases of Conscience grounded on Piety and Morality, and the difficulty of applying their general rules to particular actions, which are a most noble study.  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 the men are that go to understand it. In sum, whilst a man continues subject to the law, having framed his conscience by the opinion which ho 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 is more efficacious in them, so do they go on every day satisfying more and more ●nto 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, for in them the Flesh is not licentious; nay rather being dead on the cross with Christ, they go by little and little mortifying it. And in them only are no superstitions, nor scruples; for they know that Christ hath freed them from 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 wherein they fail in the duty of Christian piety, and in the Decorum of the Gospel, which doth amorously oblige us to be like unto God, and to the son of God Jesus Christ our Lord.   

CONSID. XCV.  
That men are incapable of the divine Generation of the sons 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 one to endeavour to comprehend, and to understand the Divine generation of th● sonne● of God, in what manner the son is begotten of the Father, for what cause the Word o● God is called the Son, or the son of God i● called the Word. I say that I hold this rashness very principal amongst the rest: for I understand, that human understanding 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 understanding 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 creature is bred of another; because this is a thing most alienated from her own proper generation; besides this, in case a worm should come to understand in what manner a man is generated of another man, & 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 and the language thereof, without the inward teaching of the holy spirit of God. 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 what thing S. John meant, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Verbum, the word was made flesh; willing also to show better the incapacity of human 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 natural son of God? Now that human 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 others 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 human generation goes, would make other worms capable thereof. This I understand by that discourse which S. John tells, chap. 3. that passed between Jesus Christ our Lord, and the great master of Israel called Nicodemus, who came to speak with him by night. For 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 and human knowledge, and with all his intelligence of sacred Scriptures, was so incapable of this spiritual regeneration, that Christ marveling 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; forasmuch as it is not done on earth, but in heaven, and is not done in an earthly thing, but in an heavenly. Let this than 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 son of God, but he is also uncapable to understand the spiritual generation of the adopted sons of God. Let none be so bold without having obtained the spiritual regeneration, as 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 Saint John was admitted when he said, In the beginning was the word, he should dare to understand it, penetrate or compass it, with his wit and human discourse; knowing, that of this divine mystery they only are capable, unto whom by the will of God it shall be revealed, by the only son of God Jesus Christ our Lord.   

CONSID. XCVI.  
That than 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 born, 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, and so are become more than man, esteeming themselves Citizens of the kingdom of God, and of eternal life, esteem 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 in that which pleaseth sensuality. The second despising that which pleaseth sensuality, seek their own glory, and satisfaction of their minds. The third despising both the one and the other, 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 despiseth, 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 and persecutes them, but that the world despiseth, abhors and persecutes them, because God prizeth them, loves and favours them.  
Further 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 in that which they rejoice, who are Citizens thereof, and so they pass lightly through all these things, setting affection on 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, 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, yet in regard they esteem 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, inasmuch 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, gins to handle them as Pilgrims, despising them, hating them and persecuting them. For as than 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 enlightened 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 it, and would be content to go out of it, yet when the world returns to prise them, they loving the world, 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 enlightened 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 in eternal life, and therefore hate this life, and rejoice to go out of it. On the contrary, the other following their natural light have no certainty of eternal life; and if they have any, they are not sure to be well in it, and therefore they do not altogether hate this life, nor rejoice to go out of it. In this discourse christians 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, in 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 aught with continual prayer to seek it, being certain, that by how much more perfectly they shall stand therein, by so much the less shall they be fearful of death, and they shall be most like to Christ and 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 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, or 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 first pious before just; and willing in this matter to proceed with order, 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 that purity of conscience which dares appear in judgement before God, such as was S. Paul's, when he said there is laid up for me a Crown of righteousness, etc. Passing on further I understand, that calling into counsel for the making of this examination the natural light, prudence and human 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 worship God in spirit and in truth, giving unto him that which it aught to do as his creature: and that suddenly when he gives to God that which he aught to give, he is just having purity in his conscience. And so it is resolved by human wisdom, that Justification is a fruit of piety; since from a man's being pious it redounds that he is just. Further 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, worshipping God in spirit and truth, if he be not first just, accepting the Gospel of Christ and so making Christ's justice his own, and understanding that instantly when a man believing is just, he gins to have Piety, adoring God in spirit and truth. And so it is truly resolved, that Piety is a fruit of Justification: for a man is first just, than pious. If that were true which natural light, prudence and human wisdom saith, for the same cause it would follow, that there hath not been, nor is, nor shall be a pious man, who should give entirely, and completely unto God that which he aught 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 hath been, are, and shall be many men, that have been are, and shall be justified by Christ, accepting, and making Christ's justice their own. Men that judge that Justification is a fruit of piety, by the same case give testimony of themselves, that they judge by natural light, by prudence and human wisdom, as Plato, and Aristotle would have judged, who had no knowledge 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 same rule give testimony of themselves, that they judge by the holy spirit and 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 punished all our sins, that is, all that wherein we fail of that which as the creatures God we are bound to give unto God. They think of Christian business, that it is a living under the government of the holy spirit in holiness and righteousness. 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: which two things they enjoy, who believing in Christ accept the Gospel. From all this 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, 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 liberality, being in every thing towards us compassionate, merciful and liberal; which aught 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 same Jesus Christ our Lord,   

CONSID. XCVIII.  
How that is to be understood which the holy Scripture saith, attributing condemnation sometimes to unbelievers, and sometimes to evil works; and salvation sometimes to Faith, sometimes to good works.  
AMongst those things in holy Scripture, which give molestation to Christians, who who having faith feel within themselves the fruit of Faith, that is, Justification, and the fruit of Justification, that is, peace of conscience, when they will examine with themselves their conceptions, and their spiritual feelings, I hold for very principal this, that feeling themselves justified by Faith, & consequently with peace of conscience, they cannot understand for what cause Christ speaking of the day of Judgement, Matt. ●5. 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, Rom. 2.6. That God will tender to every man according to his works: Rom. 2. And S. Peter 1. Ephes. 4.5. That God will judge every one according to his works. At which they so much the more marvel, That Christ saith, Mark 16.16. That he that believes shall be saved, and he that believes not, shall be damned. And that S. Paul saith, Rom. 10.9. That the Faith of the heart justifieth, and the confession of the mouth saveth. And that S. Peter 1. Ep. 1.9. 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 much pollution of self-love, interest, and self-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 scruple of Christian and spiritual persons, and to salve the sense of the holy Scriptures, so 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 employs 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 her that did the work. And it is evident likewise by that which 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, Matth. 25.40. and 45. that he will save them who have used charity with him, and condemn them that have not used it. Now it being clear, that none can work with a godly mind, but they only who are godly, and holy; nor can know Christ in his members to use charity towards him, but they only, who appertain to the body of Christ; i● is ' clearly proved, that none can work well or Christianly, but those who are the members of Christ, those who have the spirit of Christ, are godly, holy and just, and believe in Christ. And this being proved, it is likewise proved, that it is the same in holy Scriptures 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, an● condemned by their unbelief. Whereupon Christian persons are to know two things. The one, That they only work well who being justified by Christ, 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 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 love, and proper interest, and not for the love of God; they do not work well; for their works do not please God, and therefore cannot be called truly good works. The other, that God judging them according to their works, will not put to their account the pollution that he shall know in them, having pardoned them original sin together with all that which they have from this evil root. But he will put to their account the Faith which he hath given them, and the purity that shall be in their works whether few or many, inasmuch as they shall be the fruit of Faith. And so God shall save them, showing ●n the outward judgement, that he saves them for their good works, saving them indeed by the Faith, which he hath given them. God shall justify the sentence with which he condemns ●he impious and superstitious, and shall save ●he pious and holy, alleging the outward works ●f the one, & the other; the living with holiness ●nd righteousness on the one part, & the living with unrighteousness and impiety on the other part. But this shall be only to justify his sentence before men, who see the outward works only. And in the same sentence they who know and see the inward, the root whence this living and working on the one part, and this living and working on the other, grow, they being more than men by Christian regeneration, shall know, that faith hath saved them that shal● be saved, and that unbelief hath condemned them that shall be condemned. Here may the wicked and superstitious person say to me, willing to calumniate holy Scripture, and to canonize his own superstitious works; If thi● which thou sayest be true, what need were the● to make mention of works? Were it not better that the Scripture stood solid in saying tha● whosoever shall believe shall be saved, and whensoever shall not believe, shall be condemned To them I will answer three things.  
1. That from their not understanding th● Scriptures it proceeds, that they found as the think inconstancy in them, and they would 〈◊〉 found it, if they understood them; and th●● should understand them, if they would not g● about to understand them with natural prudence and human reason, which is incapab●● of the things which are of the spirit of Go● such as are the holy Scriptures.  
2. That God willing as hath been said to justify his sentence before men, who see only the outward works, 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.  
3. That all men being most ready to evil works, and most slow to good works, it seems necessary that the holy Scripture should use this manner of speech, to refrain man's proneness to evil, and to incite their slowness to good; to the end, that as they who now feel Christian Regeneration and renovation, should departed from evil, and apply themselves to good, only for the duty of regeneration and renovation, to observe Christian decorum, not to grieve, nay rather to rejoice the holy Spirit: So they also who begin to feel themselves regenerated and renewed, should make their vocation sure and to work out their salvation. And this should they also do, who do not know 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 own interest; until such time is having begun to feel the affections of Christian regeneration and renovation, they also may be good, not doing evil; and do●ng good not now for fear, and for interest, ●ut only for the duty of Christians incorporated in Jesus Christ our Lord, to whom be glory for ever.   

CONSID. XCIX.  
Whence it proceeds that men believe not that all our sins were punished in Christ, or they believe it with difficulty.  
COnsidering the extreme difficulty, wherewith men bring themselves to believe the Gospel, the good news of the remission of sins, justification and reconciliation with God through the justice of God executed on Christ, forasmuch as they also who believe by revelation, and divine inspiration, found more difficulty in believing this remission of sins, Justification and Reconciliation, than all other things besides, which the Christian Church believes; I have many times set myself to think whence this difficulty may proceed; and at length 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 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 found peace in their consciences, do not entirely ●elieve 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 found peace in their consciences, so they never believe the Gospel: For the inward contradiction never ceaseth, and 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 found inward contradiction which might hinder them from believing 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 found contradiction; inasmuch as their consciences not accusing them of original sin, they not knowing their own fault therein, they easily bring themselves to believe, that without their own merit that is pardoned unto them, wherein they know not their own fault. But 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 they all in conformity preach this) yet suddenly they draw back, because they found 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 not 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 by 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 by original sin we all become sinners, unjust, and enemies of God, and do things whereby we grow in injustice, and in enmity. With this consideration they pacify their consciences, and further 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 this they would believe that which follows; that is, that he suffered not for himself, but for them, and so would hold themselves for just. Here I understand all this, First, the blindness of human 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 further them to believe that all our sins are punished in Christ. Fifthly, that the faith of them who believe inspired, quieting and pacifying their consciences, helpeth them to believe, That all our sins were punished in Christ. And so it is, that they who have this inspired faith, proving 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 punished for them. For so the Gospel preacheth unto them, and they are inwardly moved to believe that it is true. Afterwards finding peace in their consciences, they understand in what manner Christ was punished for them. They who do not believe this, or believe it, not being inspired, but taught, never finding peace in their consciences, do never understand, that saying of the Prophet being fulfilled in them, Except you shall believe, ye shall not understand, Isaiah 7.   

CONSID. C.  
That the fruits which in Christians in the beginning of their Incorporation in Christ, seem to be 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, feelings, desires, vehemencies, and certain mystical understandings of holy Scripture, of the Christian business, and certain tears, all which seem to be of the spirit, but are altogether of the Flesh, and as matter of the Flesh in time, dry up, and fall away. And willing to understand whence this proceeds, I have considered, that every one of them, who are incorporated in Christ, they are like unto a branch, which being cut from one tree is grafted into another. For as that branch would not produce the fruit which it doth, if it were not grafted into that tree; though that first fruit be 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, feelings, vehemencies, desires, or the understandings of Scripture, or the tears which he hath, if he were not incorporated in Christ; though these are as it were all Flesh, affection of the flesh, complacency, and satisfaction of the flesh; which standing yet alive, and not able to satisfy nor please itself in carnal matters, pleaseth and satisfieth itself in spiritual matters. Whence I understand, that every one who comes to be incorporated in Christ, may rejoice in those tastes, feelings, desires, vehemencies, understandings, and tears, inasmuch as they assure him, that he is incorporated in Christ; for he should not have any of these things, if he were not partaker of that 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, and not of that root of Christ, he aught to cast them away, and to cut them of, no ways resting upon them, nor feeding himself with them. For that would befall him which befalls many persons, who feeding themselves with such meat, persuade themselves that they live in the spirit, when they live in the flesh. And I understand, that they aught 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 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 move us. And these shine out in them, who stand perfectly incorporated in Christ; and even those first unripe fruits redound to the glory of God, and to the glory of Jesus Christ our Lord.   

CONSID. CI.  
Whence it comes, that the wicked cannot believe; that the superstitious believe with ease; and that the godly believe with difficulty.  
IN the wicked I consider the impossibility in believing; and I call them wicked, who make profession to be the enemies of God, as Pharaoh, and as the Scribes and Pharises, who were contrary unto Christ. In the superstitious I consider the easiness in believing; and I call them superstitious, who not being godly, make profession of piety, and believe that they are pious. And in the godly I consider the difficulty in believing; and I call them godly who having by the Spirit accepted the general pardon, which the Gospel offers unto them, 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 wicked I understand consists in this, that God blinds their eyes, and shuts their ears, and hardens 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 12.39, 40. understood in this manner, when he said, therefore they could not believe, because Isaiah said again, he hath blinded their eyes. Nay this very thing Christ meant, as is proved by the three other Evangelists, and S. Paul understood it, as S. Luke testifieth the last of the Acts 25, 26, 27. The easiness wherewith the superstitious believe, I understand proceeds from their believing with human wisdom, and from believing by opinion, by relation, by use and custom; they holding it for impiety to doubt. That this is true is proved 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 same reason they would leave to be superstitious, and would be pious.  
The difficulty wherewith the godly believe, I understand proceeds from human wisdom, from evil conscience, and from the liveliness of mind, and from the lasciviousness of the flesh. It proceeds from human wisdom, for by how much they go on the more procuring to assure themselves in the faith, so much the more opposition, and impediment doth human wisdom make against them in it. That this is true, is proved by this, that because they principally procure to assure, and confirm themselves, that all their sins were punished in Christ, in this they who are Christians, found more difficulty, than in all other things which they believe. It proceeds from evil conscience, inasmuch as it accuseth a man as the enemy of God; and therefore he with difficulty assures himself in that which the Gospel proclaimeth, that God hath now pardoned him, and holds him for his friend. That this is true is proved 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, inasmuch as men's mind being a friend to life, and his flesh being a friend to rejoicing, doth eagerly combat against the faith; understanding or guessing that faith slays in a man the liveliness of the mind, and mortifies the lasciviousness of the flesh. That this is true is proved by this, that as the liveliness of the mind and the lasciviousness of the flesh doth die in a man; so the believing goes on increasing. But it is not to be understood that either death, or mortification of the mind or flesh, are those things which increase our belief, but faith being that which kills us, and mortifies us, the believing is increased 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 human prudence, and evil conscience, and the liveliness 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 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, believing is made impossible to the wicked, whom God hath made blind, deaf, dumb; there being in all men, that is, in the impious, in the superstitious, and in the godly self-love for the Principal enemy. And certainly it is true, that from it proceeds the contradiction of human prudence, and of an evil conscience, and from it the repugnancy of the liveliness of the mind, and lasciviousness of the flesh. That this is true, is proved by this, that if there were no self-love, a man would not be so curious in willing to assure himself of Christian verity, he would not be so scrupulous in his conscience, nor would so much oppose the mortification of the mind, nor 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 lemma ourself, if they can: And that if the superstitious would know that they are not pious, that they do not believe as they aught to believe, nor that which they aught to believe, they must attend to renounce lemma ourself as much as they can: And that the godly who shall feel themselves molested with the difficulty of believing, and would take away the difficulty, and so make easy the believing, they must labour to disenamour themselves of themselves, and of the world, and to enamour themselves of God, and of Christ. This they shall do by considering the evil that is in them, and in the world, and the good that is in God, and in Christ. I say this consideration will be very profitable to them, so that it always go accompanied 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 mortify in them all that which is flesh, and human prudence, to the end they may be capable of so great a quantity of Faith, 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 by experience: Of what kind the experience is, and how it is obtained.  
BElieving being the foundation of the Christianity, which consists in accepting the general pardon by the justice of God executed on Christ, it seems necessary, 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 one, 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 certain, that he holds so much firmness as he holds of experience in himself, and no more. It befalls us that believe the Gospel which happens to us concerning a wise and spiritual man: that as whilst we believe the wisdom, and spiritualty of this man by relation of other men, we are so disposed, that other men coming, who make to us a contrary relation, we change the opinion which we had of him, or at lest we doubt of it, until having strict familiarity with such a man, we know by experience that the relation is true which was made to us, for as than no man is able to persuade us to the contrary: even so likewise whilst we believe that which the Gospel saith, that God punished 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 lest we shall doubt of the first preaching, until that we by 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 our own experience. Whence I understand that the first and principal intent, which we aught to have, who accept the Gospel, believing that in Christ God hath punished all our sins, is to get the experience of this, to the end that our faith being so confirmed, no man may be able to sever us from it, nor make us doubt thereof, or stumble, as they are able to do, whilst our faith is not confirmed with experience. And if any man shall ask me, how the experience of faith is gotten? I answer, that than 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 self same security wherewith he would have appeared, if he had lived with that innocency wherewith Christ lived, and had by Gods will suffered that which Christ suffered. Furthermore I answer, that mortification and vivification are most efficacious experiences, by which our faith is confirmed, inasmuch as they only who believe and know themselves just in Christ, have mortification and vivification. And if another shall ask me; saying, how shall I who believe do to confirm my faith with experience? I answer two things. The one, that he renounce all justifications that are without Christ, aswell those which consist in not doing, as those which consist in doing; and that embracing himself only with the justification which is in Christ, which doth consist in believing, he address himself with prayer and supplication to God, 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, of his works, words and 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 and more, hereby intending to get this Christian experience, with which the Christian faith is confirmed. And to him that would consider, and know how he aught to do to renounce his own justification, aswell those that consist in not doing as those which consist in doing; I say unto him, that those which consist in not doing, h● shall renounce; knowing that if he do no● kill, if he do not rob, if he be no fornicator, if he do no injury to his neighbour, it i● either because he is not inclined thereto, or because he fears the shame of the world, or th● punishment wherewith such sins are punished in this life. And of this he may assur● himself, considering that he forbears not to d● other things, unto which he is inclined, whic● are not so shameful in the world, and are no● punished in this life; such as are ambition▪ honour, self-satisfaction, and reputation. An● I say unto him also, that the things which consist in doing, he shall renounce; knowing o● one side the superstition which he hath put i● some of them, and on the other side the s●● love with which he hath contaminated, an● defiled the other. And thus he shall come 〈◊〉 these terms, that knowing himself in himself deprived, and despoiled of all his own justification, he shall be constrained to comfort himself with that which the Gospel offers unto him, showing unto him how God punished all our sins in his only begotten son Jesus Christ our Lord.   

CONSID. CIII.  
Against the Imagination; with which our Christian faith is troubled.  
I Now return to consider that which I have ofttimes said, that for a man to be solicited to doubt, is a sign of Christian profiting. For I understand that such solicitation grows from a man's being willing to believe, and from his desiring to stand firm and constant, in the Christian faith of the general pardon which is intimated unto men in the Gospel. The wicked are not solicited to doubt, because they neither will nor desire to believe. Nor are the superstitious solicited to doubt; for believing with human and carnal wisdom, they have none to solicit them to doubt. They who have made progress in a Christian life are little solicited to doubt; for having with much experience confirmed their faith, they have disarmed their enemies, I mean those that did solicit them to doubt. And here I understand, that men are uncapable of being able to have so much faith in them, as 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 vessel of glass, as into one of earth, nor so hot into one of earth as into one of brass, accommodating it unto the temper of the vessel, not willing it should be broken, so God doth in accommodating faith to the fitness and capacity of the receiver, in such sort, as the much solicitation to doubt remains only for them, who having left impiety, and being 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 fruit in Christian living, and go profiting in it. For they desiring to believe found alive in themselves human 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 consist in not doing, will comfort 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 human prudence, he is suddenly tempted, and solicited to doubt of the truth, which the Gospel affirms; whereupon such a person aught suddenly to remedy the temptation in this manner.  
First he shall hold for a certain sign 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 the spirit, he shall say it is not true; for they who doubt without the spirit feel no distaste in doubting, nor desire to be free, but 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 the spirit.  
Secondly, he shall think thus, if this Christian faith were not a spiritual and divine thing, it would not found in me that contradiction which it finds, as those things have not found contradiction in me, which were not spiritual nor divine, but superstitious, and human, 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 those new desires to please God, to stand always united with God, to see him glorified and sanctified of all men, which desires I have felt since I have in earnest applied myself unto this faith. And in this manner with the experience of the love of God, he shall assure himself of the truth of that which the Gospel affirms.  
Fourthly 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 and human things, and the things of the world, the which I do not altogether abhor, I am at lest come to this that I do not love them, procure them, desire them, as I was want. And in this manner by experience of mortification, he shall confirm himself in the truth of the Christian faith.  
Fifthly, he shall think thus: If I knew any other better thing than this, or at lest 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 any other thing such as it is, I have no cause to doubt. And thus he is come upon the gain, and not on the loss, & 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 that which the Gospel saith, were not true, inasmuch as he should attribute that to Christ, which were not due to him, & it not being due to him, he should come to offend the glory & 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 found in me the beginnings of mortification, despising the world and myself; and I feel the beginnings of vivification through the love and affection to God, to the glory of God, & 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 punished them all in Christ, he hath pardoned us all, and hath reconciled us unto himself by Christ; which pardon and reconciliation all they which believe enjoy. Hereby a Christian shall stay himself, who (willing to comfort and secure 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, Isai. 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, 1. Epist. 12.20.21. That the Ark wherein Noah saved himself in the flood, was a figure of our Christian Baptism, I consider that as Noah giving credit to the word of God, did believe that the flood would come, and 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 punished 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, Heb. 11.7. with which he made the Ark, and put himself in it. In the same manner God could well save us in the 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 than 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 that we are baptised; in such sort, that if so be we were not baptised, we would than be baptised: That betiding to us 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, he would without all doubt have entered therein. So that as that man being entered into the Ark not by his own faith, but by the Faith of Noah, should have saved himself in the Ark by his own faith, esteeming it good, that he had entered into the Ark: so we who in our infancies were baptised, having entered into Baptism, not through our own Faith, but by the Faith of them who put us therein, shall be saved in Baptism by our own faith, approving and holding it for good that we were baptised.  
Another thing also may be said, that as the Beasts which Noah put into the Ark entered in by the faith of Noah, and were saved in the Flood by the faith of Noah, they having neither knowledge of good nor evil, to enter into the Ark, or to approve their entering in, but being put into it: so the children of 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 and efficacy of Faith, I say of that which giving credit to the promises of God, stands certain of the fulfilling of them, showing its assurance 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; 1. Tim. 1.13. 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. Luke 23 34. And considering that which S. Paul saith of the wise men of the world; For if they had known it, they would never have crucified the Lord of glory; 1. Cor. 2.8. I gather three Principles, from which I understand 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 Messiah 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 same intentions which S. Paul did, who as S. Paul did, 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 with S. Paul gave him to know Christ, and so of a famous persecutor he became a most famous Preacher; the same mercy and pardon hath been given, as I understand, to all 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 considering what they do. For if they did consider it as they aught, 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, forgive 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 voided of the inward, it did proceed, and 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 and throw down that sanctity, whereof they make profession. With them I do not understand that God useth mercy: For they stand not as S. Paul did, in Incredulity, that is, not incredulity which maketh them err, but their error proceeds from their 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 Matth. 12.21. The sin against the holy Ghost, which he saith, shall not be pardoned, neither in this nor in the other world. And this sin I understand Saint John calls a sin unto death, John 5.16.  
The men who imitating the Scribes and Pharisees, err through ignorance arising of malice, I understand they have left to be men, and are infernal spirits.  
The men who imitating the Gentiles who killed Christ, err through ignorance arising from inconsiderateness, I understand they have left to be men, and 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 as proper, as Inconsideration is proper to Beasts, and as malice is proper to the infernal spirits. And therefore the error which grows from incredulity and inconsiderateness without mixture of malice, finds mercy with God, he being drawn to the faith who errs through ignorance bred of incredulity. Whereupon if any ask me, saying, Whence dost thou think that the Hebrews erring through ignorance, grew, of which S. Paul saith, Rom. 20. 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 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 proved by this, that some believed, and others remained in their unbelief. The same I answer to him that shall demand of me, Whence did proceed, and doth proceed the erring through ignorance in them, of whom Christ saith, John 16.2. Every one that shall kill you, will think that he doth God good service? And so much the more, by how much to me it is proved 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 aught to stand on his watch, not to appassionate himself at any time in the things that appertain to religion: I mean 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 aught not without due consideration to set himself to any of those things which shall offer themselves unto him, 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 inconsideration, that he err not against God, aught to acknowledge himself to be in Incredulity, and so to pray God, that he would free him from it. And in the mean space he aught to abstain from putting in execution those things which are in prejudice of his neighbour; (as S. Paul's persecuting the Christians was,) And than 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, doch not err through Malice, Inconsideration, or Incredulity, but erring only through frailty, inasmuch 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 wise men of the world have called, and do call natural light, Prudence, and human 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 evil: 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 by that which I experiment in the reparation of man in his regeneration and renovation, considering 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, that so he may enter into the kingdom of God, and to recover the image and similitude of God, and to have the government of the holy spirit he is necessitated to captivated his understanding, and to renounce and mortify his prudence, human reason, and 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 human reason. And so I come to understand, that a man is necessitated to captivated his understanding, to mortify his own prudence and natural light, which is the same as to renounce the knowledge of good and evil, that he may obtain Christian reparation, regeneration and renovation. For it is a most just thing, that if he be to recover that which he lost, he should first renounce that which he gained, that is, if he would 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, and experiment) that the reparation of our human nature by 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 acknowledging 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 that 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 the knowledge of good and evil, and the natural light is a perfection of man in the state of his depravation, so 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 he saith, Rom. 5. That they 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, 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 aught to be renounced, left and mortified. To the first I understand it may be answered, that S. Paul willing to convince the Gentiles, inasmuch as they did excuse themselves, saying that they could not know God, and therefore worshipped him not; nor could 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 yet 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 Christians in our reparation,) nor the knowledge which the Hebrews had by their holy Scriptures; yet, that they 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 done according to that knowledge and that will of God, they came to be in fault; neither did there remain any excuse at all to them. So that from the words of Saint 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 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 reconciliation with God, in the regiment and government of the holy Spirit, and generally in all celestial, spiritual, and divine things. I understand indeed that the happiness and perfection of a man, would be much more greater, if that the knowledge of good and evil were totally extinct, and dead, and the spiritual light were totally kindled, and alive in them. But I understand, that the flesh as it is passable and mortal, is not a subject fit 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 time it is necessary, that the Saints should serve themselves with the knowledge of good and evil, and with natural light, because they converse, and deal together with men, who serve themselves with the same knowledge, & with the same light, following in that the counsel of Christ, be you wise as serpents, Matth. 20. and that which Saint Paul saith, be you wise in understanding, 1. Cor. 14.  
Here two things offer themselves unto me:  
The first, because the knowledge of good and evil, the natural light, prudence and human reason are in a man through his disobedience to God, and are in the state of depravation, it comes to pass that this knowledge, this light, and this prudence never give man true felicity, nay rather as Solomon affirms, Ecclesiastes 1.18. As science, light and wisdom increase, so affliction, anguish and sorrow increase; and therefore felicity decreaseth.  
The second, 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 amend 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 men, who glory to have the knowledge of good and evil, to have much natural light, much prudence, and much human reason. And such is the humility of the men which have the spiritual light, that they look upon all the works of God, and acknowledge them to be most perfect, holy and good; these are they 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 the more I set myself 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 gift, the remission of their sins, 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 understand, that it proceeds from a mans not knowing either himself or God. And in effect it comes to pass, that man not knowing in himself the impiety, malignity and rebellion, which are natural in him through original sin, he doth not distrust himself to be able of himself to satisfy God, and to be just before God. In the same 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 God 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 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 own merit, the evils and 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 shapen in wickedness, and in sin hath my mother conceived me; 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, or to avoid the evil, or to apply himself to the good. And if one shall say unto me, How than 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 justifications in their sacrifices, but in the word of God which promised to pardon them, they making those sacrifices. And here I understand, that 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 and hold themselves for just, believing, and accepting the grace of the Gospel. Inasmuch 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 proved by many things which we read in the old holy Scripture, and is particularly in the 40. and 51. Psalms, and Isaiah. And inasmuch also as it is 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 proved by all the Scripture. Whence I take this resolution, that the men who in the time of the Gospel pretend to justify themselves by working, give testimony of themselves, that they know not themselves nor God. And they who pretend to be just by believing, give testimony of themselves, that they know themselves and know God. Whereupon remembering myself of a comparison which I have written, 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 writ him a sonnet on some of those things passed between them, albeit he 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; and considering that to the Hebrews who knew themselves and knew God, that came to pass, which might have come to pass to the same 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, and suppose to justify themselves by works; yea, and by works which are not commanded them: forasmuch as they cannot pretend obedience, as the Hebrew saints did, which obedience was imputed to them for righteousness, 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 by 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 punished them all in him, and so his justice resteth satisfied: The man how much soever a sinner and wicked he be, who shall not hold himself pardoned and reconciled with God, and so for just; shall by this 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 assured that he is just in Christ. And if such a man shall pretend to justify himself by works, 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 aught to deny that which the Gospel affirms, that God in Christ hath punished the sins and iniquities of all men, and mine together with them; or else I am constrained to say, that God is unjust, punishing 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 accounted myself pardoned, and 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 Ghrist, 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, yet in going on to take 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 Saint Peter, Matth. 16.16. when he said unto Christ, Thou art Christ the Son of the living God, to whom 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, & 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. Inasmuch 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 not 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, and 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 than 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 same manner efficacious, 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, and 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. Inasmuch as they who believe, pass through the miseries of this present life, and through death, which are things of the evil of Adam; 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 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 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, 1. Cor. 15.22. 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 themselves 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; so 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, inasmuch as it is imitable in the state of vivification, we see in Jesus Christ our Lord in his purity, bounty, fidelity, obedience and charity. And here I learn two things. The one, that since 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; inasmuch as we shall be than 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 risen again in Christ, how much soever they say and affirm that they believe both the one and the other. 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 themselves 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, and remain in the service of another King, is efficacious to make them leave the strange kingdom, and the service of the strange king, and return to their own kingdom, 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, how much soever they say they believe it, not otherwise than 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 they accept it, and believe it, since they do not the will of the king, which would the 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 righteousness, and in the Gospel of his only begotten son Jesus Christ our Lord.   

CONSID. CIX.  
The knowledge which as a Christian I aught to have of Christ, and of them who are the members of Christ.  
DEsiring to resolve myself in the knowledge which as a Christian I aught to have of Christ, I consider in him two generations, the one divine, and the other human: and two times, the one of shame, 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 one and the same with him, so like unto him that he might well say to Philip, Philip, he that seethe me, seethe 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. Psalm. 33.6. With this 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. Hebrews 1. This word I understand, 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 Isaiah saith, chap. 53. was prosperous in Christ; inasmuch as that came to pass, which God intended 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 that which S. Paul saith Col. 1. For by him all things were created, that are in heaven, & 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 cause the Word is called the Son, and the Son is called the Word, I found myself so incapable of this knowledge, that I anew confirm myself in that which I have written in the 95. Consideration; 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; 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, and Saint John, and Saint 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, wherewith Christ also in his humble state did that which he would, being suddenly obeyed by his creatures, none of them giving any further 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 the glory of Christ, and the good of those who are the sons of God in Christ, and through Christ. Otherwise I will content myself with 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 and by whom God hath created, and repaired all things, is of the self same substance of the Father, and one self same thing with him, and is eternal as he is. 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, and by them we should comprehend the divine secret, but because we may have some name to express him by. 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, and 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, Psal. 89.34.35. as much as belongs to the perpetuity of the Kingdom in his seed; and those made unto Abraham, Genes. 13.16. and chap. 22.17. 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 shame I know him a man passable and mortal, with all the miseries which being annexed unto passibility and mortality, do grow in man that lives in poverty. And I know him with 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 a 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. 5.21.) 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 impassable 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, & glorified them all in him: & so that comes to be true 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 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 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: 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 of 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. 1.16.) when he said. For of his fullness have we all received, and grace for grace: and so S. Paul understood it, Coloss. 1.18. For it pleased the Father that in him should all fullness devil. 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: and in outward and corporal things, as King. In all which things being as they are the sons of God, as Saint Paul saith, Rom. 8, 14. they are led 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 and 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; and that in life eternal God shall reign, but by himself only: For than he shall be all in all. 1. Cor. 15.  
In this manner I know Christ glorious for King of the people of God, for Head of 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 firstborn, and only begotten and I know that he is the Word of God with which God created all things; and I know him eternal and 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 these knowledges 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 to see Christ, and to see God face to face, as I shall see him in life eternal.  
Having taken this resolution in the knowledge which I aught to have of Christ, I go resolving myself in the knowledge that I aught to have of them who are the members of Christ, considering every one of them a Son of God; not firstborn as Christ, who always was a Son, but an adopted Son by Christ, and in Christ; not begotten as Christ, who is the son by generation, but regenerated by Christ and in Christ, born the son of wrath, and reborn the son of God; not in the state of glorification, in which Christ is, 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. And I understand, that in this union consisteth all the christian perfection. I pray God, that he do in such manner imprint this in my memory, that it may not sever itself, or departed from it, not so much as for one moment, to the intent that I never may do any 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 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; insomuch 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 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 that I had expressed after mine own manner my conceit, until now that having in mine own judgement comprehended it with more clearness, it seems to me that I am able to express it better. And so I say, that between the believing, and accepting the christian things, Faith, Hope and Charity, with human wit, or with a christian spirit; I know the difference, which I know between accepting, and approving those three moral virtues, Magnanimity, Valour and Liberality, and having them indeed. I say, that as there be men, who hearing others speak of these three moral virtues, and of the perfection of them, albeit they do not know them in themselves, yet 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, yet they do approve them and accept them for good, believing that they who accept the grace of the Gospel, do enjoy the remission of sins, and 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 further, that as whilst they, who approve those three moral virtues not possessing them, albeit they willingly hear talk of them, through the desire which they have to possess them; yet it is not so much as that it gives them entire satisfaction: nay rather, when they look upon themselves, and found themselves without them, they grieve themselves, and are malcontent, and so much the more as it seems to them that the virtues 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 it gives them entire satisfaction: nay rather, when they look upon themselves, and found themselves without them, they grieve themselves, and stand malcontent, and 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. Further I say, that as when it should hap, that those men who approve the three moral virtues not possessing them, should come to possess them, knowing themselves magnanimous, valiant, and liberal; they would affirm that they never well understood what thing these three virtues were, 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, yet it would not grieve them that they should be so 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 endued with Faith, with Hope, and with Charity, they affirm that they never well understood what these three gifts of God were, and do most fully rejoice and satisfy themselves to hear speak of them; and so much the more, inasmuch as they speak 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, yet it grieves them not that they be so perfect as they 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 found in believing, hoping, and loving. In this manner I understand, that as none is capable of knowing what it is to be magnanimous, or valiant, or liberal, but only he who hath magnanimity, valour, and liberality: so none is capable of knowing what Believing, Hoping, and Loving are, 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 spiritual and Christian gifts are not understood until they be possessed.  
In this discourse I understand all this.  
First, that it being true, that none are capable 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 found entire satisfaction, when they hear others speak of Christian matters; and albeit they are sorrowful, and grieve themselves, when they see themselves imperfect in them; yet they rejoice, and 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, and so much doth the baseness and the vileness, the infirmity and 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 pusillanimity, 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 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: so if one demand of me saying, whether I believe, that he who hath by the gift 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 Charity. I 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 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, to 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, suspecting himself, that if he should grow negligent, 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, suspecting himself, that if he should grow negligent, he might come to lose Faith, Hope and Charity, and with them Justice, Holiness, and Piety. It is very true, that I shall hold him for much more secure, who by the inward spirit shall be assured that he can by no means come to lose his Justice, his Holiness and his Piety, than that other, that always lives upon his watch suspicious of himself. For I understand that the security which is divine, mortifies, and kills all the desires of sinning, as that which is human quickens them, and kindles them. And I understand also, that the suspecting, 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 who have much Faith, much Hope and 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.   
FINIS.   

An Alphabetical Index, directing to the chief matters contained in this Book. The number denotes the page.  

A  

HOw Adam's disobedience pertains to all, 416 The evil by Adam must be believed, before we can believe the good by Christ, ibid. Sons of Adam who, 5, 6. and how they govern themselves both for the recovering and conserving of bodily and spiritual health, 7  
Of spiritual Adversity, and prosperity, and how we are to behave ourselves in both, 143  
In what the liveliness of Affections consists, 100 and when it is hurtful, ibid. when and why it is more hurtful than the liveliness of the appetites, 101. why, and how the affections are to be mortified, 103, 104 See Mortification and Appetites.  
How to behave ourselves in outward afflictions, 47  
In what the agony of Christ did properly consist, 299  
Ambition, what and how pernicious, 188 there is a twofold ambition of growing, and maintaining, both must be left, ibid.  
Of Angels good and bad: See Spirits.  
In what the liveliness of the Appetites consists, and when it is hurtful, 100 See Mortification and affections.  
Assurance, vid. Security.  
All Gods attributes redound to the believers benefit, 34    

B  

THe faithful were not called Christians till they were baptised, 60. Who only at first would be baptised, and why none else, 59 How we die to the world and live to God by baptism, 60. Our profession made in baptism is to be observed, else baptism is fruitless, 62. The ends, of Baptism, 60. How and why Baptism becomes efficacious in children, before they come to years of discretion, 394. How Noah's ark was a figure of Baptism 395. We must secure ourselves in the judgement of God with the remembrance of our Bap isme, ibid. When we are to assure ourselves that we are really and indeed baptised; 396  
Two sorts of Christian believers, one easy, the other hard to believe matters of religion, the causes of both, and in what the ones estate is better than the other, 30, 96, 380 Believers by opinion and relation, 374, 377. by inspiration and revelation 381. which Believerss have true peace of conscience and which not. ibid. Whence difficulty of believing proceeds in all men 382 Impious men cannot believe, and why so, 381. Why men either will not believe or believe with difficulty that all our sins were pun shed in Christ, 374 Pardon general is believed with most difficulty, 43, 131 132, 374. Provision for our bodily sustentation is hardlier believed than for our spiritual and why so. 44, 45. we aught to depend on God alike for both, 47. See Faith.  
Our benefit by Christ pertains to our body aswell as to our souls, 179, 180    

C  

CEremonious persons are severe and rigorous, and why so, 243  
Charity in what it consists. 246 its eminency above faith and hope, ibid.  
Christ's agony, what 299. Benefit by Christ set forth by an apt similitude, 111. Why it is not accepted of all, 4●9. Before we can believe it we must feel the evil of Adam, 416. It is suspended in part till the resurrection, 418. What it is to the creatures, 388. It pertains to our bodies aswell as to our souls, 179, 180. Ends of Christ's coming in the flesh, 24. How Christ is the head of the Church, 268, 269. How Christ is to be imitated, 225 What form of life Christ took upon him, 329 And why such a form was necessary, 318 It shown the way of mortification, 329 Two generations in Christ, divine and human, and how we are to conceive of both, 421 How Christ's obedience reacheth to all, 416. Christ's full satisfaction set forth, 376. how we are to conceive of the members of Christ, 429. Christ the word, 422. Two times in Christ, viz. opprobry and glory, and how we are to conceive of him in both, 425  
The Christian cross what, 225 In what the whole Christian duty consists, 53. In what the Christian perfection duly and decorum do consist, 180, 181. How a true Christian life is to be attained, and wherein it consists, 53 59 A great testimony of a Christian life, 430. Christian profiting is known by being solicited to doubt, 389. When Christian suffering is most acceptable, 346. The faithful were not called Christians till they were baptised, 60. True Christians are merciful and pitiful, 214  
Christianity how esteemed at first, and how since. 59  
Church, Christ is the head thereof, 268  
What Conceit we are to have of Christ and his members, 421, 425, 429  
Condemnation why attributed to infidelity, why to evil works, 369  
Confidence in prayer, 234. how it is required and why, 141  
Three sorts of Conscience, 1. By natural law: 2. By written law: 3. By the Gospel, 351. How strongly Conscience contradicts the belief of forgiveness of sins against Scripture and continual preaching, 375, 376. Peace of Conscience how hardly attained, 374  
Consideration with precedent prayer, a special means for right interpreting the Scripture, 192  
Three Covenants between God and man in Christ, 24. Human wisdom is uncapable of these Covenants and why so, 25. What benefits we do and shall enjoy by believing these Covenants, 27  
The Creatures execute Gods general will, 136. As the Creatures were marred by man's fall, so they shall be repaired in man's reparation, 317  
The Christian Cross what, 225 when a man is truly said to take up his Cross, 55  
Curiosity, how pernicious it is, 197. The holy Scripture must be read without it, ib. What desires of knowledge are curious. 320, 356    

D  

HOw Damnation is attributed sometimes to infedelity sometimes to evil works 368  
Whence the fear of death in godly men proceeds, and the desire of it in some estranged from piety, 149. How it tyrannizeth over worldly men, 227. Our benefit by Christ's death, 303  
Denial of ourselves, See self.  
Depravation of man, it is twofold, natural and acquisite, 18. 305, How both are repaired, 19 306. And discovered by Gods written law, 24. In what man's Depravation consists, 7●. 305. How general and great it is and how restrained, 190. Human wisdom knows only the acquisite Depravation 305  
The effects of man's disobedience to God, 37. How Adam's disobedience pertains to all, 416  
Devil, See evil spirits. The Devil's tyranny, 1●7  
Who are solicited in doubt, and who not, 3●9. To be solicited to doubt, is a sign of Christian profiting, ibid. Remedies against being solicited to doubt, 39●    

E  

A Good sign of Election, 258 Errors, See sin●es and ignorance. Those Errors that men pretending piety run into are very dangerous, 285  
How fare the examples of Saints do help us in the Christian way. 154  
Christian experience, 233, 385 430. 431. In spiritual things it is the chief thing, 193, 233, 386 It confirms faith, and how, 385. When a man hath experience of what he believes, 386 The Christian business consists not in knowledge but experience, and why so, 199, 203, 430.    

F  

FAith in what it consists, 114 243, 385. Where●n its efficacy is seen. 420. A particular revelation from God necessary to it, 25. Two parts of it, viz. to believe, and to have confidence, 244. Man of himself capable of the former not of the latter ibid. Of faith had by relation and revelation, 124 Four chief objects of faith in respect of Chris● 26, 27. Our faith is proportionable to our knowledge of God and Christ, 239 Defect of faith is in the best, which they aught to acknowledge and the Devil's policy in keeping them from this acknowledgement 240 Hindrances of fai h 13, 14, 2●4. Helps to it, 384. It is confirmed by experience, 385. How salvation is attributed to faith and good works, 369. See Belief.  
How the things that come to us by God's favour are known 338  
Flesh, what Saint Paul understands by it. 87. All works of it offend God and why, ibid. The tyranny of it, 227 How it is to be mortified 203 The effects of them that live according to it, 279. Some fruits of it in novices in Christ, seem to be fruits of the spirit, 378 Fl●sh sometimes contradicts flesh, but always the spirit, 115. See Spirit and works.  
Man's Freewill consists only in outward, not in spiritual things, 176    

G  

TWo generations in Christ, divine and human, 421.  
Men cannot understand the divine generation of the Son of God, and why so, 356, 423  
Spiritual gifts are not understood till they be enjoyed, 431  
The glory of God and Christ increaseth by the recovery of God's image in man. 3  
Why God demands of us what we of ourselves cannot perform, 289. All things are to be attributed to God, and why man will not yield to this, 168, 248  
Man's folly in not believing the Gospel is set forth by a similitude, 131  
Gods free grace in Christ set forth by a similitude, 111. How God tries our graces, 71  
Grief, according to the world, and God, how known, 282. and the effects of both, ibid.    

H  

Man's happiness consists in knowing God and Christ, 3  
A twofold hatred of God, viz. general and particular, 78  
How the health of the mind is to be restored and preserved, 64  
In what holiness consists, 313  
How honour tyrannizeth over men. 227. It restrains unregenerate men's outrages more than conscience, and why so, 190  
In what hope consists, 246. and How it is preserved, 110  
How profitable humility is to a Christian, 187  
We must beware of hypocrites, and how they are to be known, 157    

I  

THree kinds of ignorance, 398. which excuse sin, and which do not, 3●9  
In what the Image or likeness of God consists, 2, 252. Man was created after it, 2. 179. 403 how he lost it, 2, 252, 403 How it was in Christ before his death, and how after his resurrection, 2. How far it is recovered by the regenerate in this life, 2, 180. They shall fully recover it in life eternal, 2, 180. A Christians chief exercise in this life aught to be to recover the image of God, ibid. and how a man may help himself therein, 181, 404. What was that image of God which man pretended unto and the effects thereof, 252. They only which have the image of Christ know God and Christ 4. See more in the 72. and 106. Considerations.  
A man by imitation of Christ obtains piety, justice, and holiness, 55, 317. Christian perfection obtained by it, 332 Why and how Christ is to be imitated, 225, 331, 335  
Signs of impiety, 69 Who are impious, 380. The impious cannot believe and why, 381  
Incorporation in Christ only mortifies, 305. 341. Our mortification increases proportionably to it, 344. The true and infallible fruits of it, 38  
How damnation is attributed to infidelity, and how to evil works, 369  
Infirmity, See Weakness.  
Inspiration, 233. See Revelation.  
Natural instinct, 213  
Interpreting. See Scripture  
Human wisdom cannot judge of the actions of God, and of his children, 217, 238, 239. The contrary judgement of men with the spirit, & with out it in spiritual matters, 264. We must be modest in our judgement of spiritual things. 265  
In what justice consists, 314 Gods justice redounds to the believers benefit, 34. Justification what, 365. It begets piety not piety it, ibid. How to dispoil ourselves of our own justifications. 388. They who pretend to justify themselves, know neither God nor themselves, 412, 413. See more under the title of Christ.    

K  

THe kingdom of God and Christ in what it consi●ts in this life, 228, 268. How it is attained, and what a man brings of his own thereto, 56 The sweetness of it, and in what it consists, 228. How men are reduced unto it, and who only. 39 How God deals with men before he sets them into it, and how they are qualified who enter into it, and the privilege they enjoy who are in it, 15 16. None do rightly know it, but they who are in it, 17. It aught to be the chief subject of Christian preaching, 16. They who would enter into it feel the tyranny of the devil, the flesh, horror and death, and being once entered into it, are freed from the three former in this life, and from death at the resurrection, 228 Of Christ's consigning of his kingdom to the Father, 229  
Man's happiness consists in knowing God and ●hrist, and what kind of knowledge it must be, and who only have it, 4. How fare the knowledge of God by the Scripture and creatures, may conduce to every man's happiness, 5. How we may come to the knowledge of God, 308. How and when it is perfected, 203. In what it consists if it be true and efficacious, 258 it breeds a love of God proportionable, ibid. And a good opinion of him, 128. A Christian knows God by Christ four manner of ways 308. The difference between the knowledge of God and Christ had by inspiration, and that which is gotten by wit, judgement, and human industry, 145. The knowledge of God gotten only by relation works false opinions of God. 125  
What evil the not knowing ourselves causes, 169. The lack of knowledge of ourselves and God, make us that we accept not the grace of the Gospel and benefit by Christ, ibid.  
After what manner, and by what degrees the knowledge of spiritual things is wrought in us, 264. Who have certain knowledge in spiritual matters, 241. The knowledge of divine treasures is h●d by the benefit of Christ and how, 267 Desire of knowledge in the judgement of human wisdom a perfection, in the judgement of the holy spirit an imperfection, 236 Desire of knowledge is to be mortified, 324, 237. What desires of knowledge are curious, 320  
Why the tree of knowledge of good and evil was forbidden to man, 320. That which the Scripture calls the knowledge of good and evil, the wise men of the world call human reason, prudence and natural light, 403  
Man's knowledge before the fall was by spiritual light, since by natural light, 321, 405    

L  

WHat God's common language to his Saints is, 84  
Why the written law came, 24 How fare the law of nature binds us to God, ibid. Moses law, See Servitude.  
In what Christian liberty consists, how it ●s known, and to be exercised, 119  
Of natural and spiritual light, 321, 414  
Of likeness of God, See image.  
A great testimony of a Christian life, 430. We must begin to live a life here, much like that which we shall live in everlasting life, 418. We are to keep ourselves in that form of life in which we were found when we were called to be the sons of God, 331. Why it was necessary that Christ should live in that form of life in which he did, ibid. How our life is bid with Christ in God, 330, 336. Human wisdom believes not eternal life, 26. The desire of another life after this is a sign of predestination, 153. It is a sign they are imotous in whom no desire of another life is, ibid. The tree of life, and what natural virtue God set in it 321  
The effects of Gods long sufferance. 11. See more sub tit. Patience.  
Gods love general & particular, 78. Man's love to God, & how caused, ibid. Of the love of God and the world, and who love God aright, 72. Of our love of God wrought by God and by ourselves, 74. Divers manners of our love to God, 257. In what the true and efficacious love of God doth consist, 258. How and in what degree a pious man bestows his love on the creatures, 259. Our love of God how and when made perfect, 263. It answers our knowledge of him and our union with him, 256    

M  

Sin's through malice, 398. It is the sin against the holy spirit, and the sin to death, 400  
Martyrdom of body and soul what, 55, 225. who are most exposed to martyrdom, 330  
How to conceive of the members of Christ, 429  
True Christians are merciful, superstitious are rigorous, 213  
Who they are that seek merit by their works, 170  
Mortification of affections and appetites, why necessary and by what wrought, 92. 100, 159, 232, 341, 344. Whence a Christians mortification proceeds, 173, 340. Mortification is an imperfect death, 134. The certainest way to obtain it, 200. It is wrought only by incorporation in Christ, 305. Differences between them who are mortified by their own industry, and them that are by the holy spirit, 205. Three estates in them whom the spirit mortifies, 209. How a man's proceeding in mortification is known, 147. The profit that is gotten by it, 203. It makes us like Christ, 201. Christ's life shown the way of entire mortification, 328. What form of life is most fit to obtain it, 339. It is a countersigne whereby to know ourselves the sons of God, 341 All religions pretend it, 205 It is proportionable to the degrees of our vivification, 135. How the knowledge and sense of the things of God do mortify the flesh, 200, 240  
How to know when our inward motions are of the holy, the evil, or a man's own spirit, 312. Motions of the flesh and spirit, 174. 293. How motions of the flesh are to be overcome, 173. How to know when we are moved of God to put a thing in execution, and when not, 84, 95, 212, 293. How to know when motions to pray are of the human, and when of the holy spirit, 212. It behoves pious persons to keep good account with their motions, 21●. 293. The motion of the holy Spirit is more or less efficacious according to the measure of our mortification, 232  
Certain mysteries which men pry after, and yet cannot understand, and why so, 356    

N  

HOw fare the law of nature doth oblige us to God, 24 Natural depravation, 18 Natural conscience 356 Natural piety what, 24, 355 Natural light 321, 403 It was not from the first creation 404. 405 How far it is to be used and how far to be mortified 407    

O  

HOw Christ's obedience reacheth to all 416  
Our Obligation to God by the law of nature, 24. It is discovered by Gods written law, ibid.  
Offence, See Scandal.  
What opinion we are to have of Christ and his members, 428, 429. How to take ourselves of from opinion of our own righteousness, 388    

P  

WHy pardon general is hardlyest believed. 43. See Remission of sins.  
The Passion of Christ. 299, How dangerous passion is in matters of religion. 401  
How great God's patience appears being compared with man's revengefulness, 10. See longsufferance. In what Christian patience consists, 99  
Peace of conscience is hardly obtained, 375. who only have it, 378  
In what Christian perfection consists, 182, 331. How it is attained, 332  
Physic and Physicians how to be made use of to conserve bodily health. 8  
Piety in what it consists, 113. 314. 365. It is a fruit of justification, 365. An excellent privilege of it, 28 The signs of it, 69. 286 The kinds of it, viz. Natural, Hebrew, Christian, and what each of them is, 352. and how men are qualified by attending unto each of them, ibid.  
Who are pious, 380. Why they believe with difficulty ●82 how they govern themselves in things befalling them, 215  
Pilgrim See Stranger.  
Two Powers in Christ and his members, and what the saints of the world and the Saints of God, know from either. 294  
A good sign of Predestination 152  
The Lords prayer expounded, 247. Prayer when by the holy spirit and when by our own spirit, 61, 183, 193. And how each are to be discerned, 163, 183. Who pray as they aught, 161, 183. Prayer with Consideration the best means to understand and interpret the holy Scriptures by, and how to be made use of, 193. Confidence in prayer how and why required, 141. Why prayer with great confidence is sometime not heard, when with lesser is. ibid. 235  
The kingdom of God aught to be the chief subject of Christian preaching. 16  
Gods presence enjoyed and not; with the effects of both, 72 73 Whence the se●se of God's presence to the soul is caused 183, Whether God's presence seen or felt be the greater savour, ibid.  
Pride, see Ambition.  
Our profession made in baptism is to be observed, or else baptism becomes fruitless to us, 62  
How to behave ourselves in spiritual prosperity, ●43 outward prosperity hinders faith, 14, 44  
When our purposes are good, 23 Our wills in our purposes must be remitted to God, and why so, 20 In all our purposes we must first consider whether that which we purpose be accepted of God, 23    

R  

Human reason, why to be mortified, and if so, why God ●ut it in man & whereto it serves 36 84 406. See more, Sub tit. wisd. and natural light.  
Rebellion against God; see disobedience.  
Our fall and Redemption set forth by a comparison, 37 255.  
Regeneration what, and how wrought 90 404 It is not understood of natural men 357. How the good works of the Regenerate and unregenerate d ffer 28 87. How Christians know God by regeneration 310  
How warily we aught to behave ourselves in matters of Religion 401 402. All Religions pretend mortification 205  
Rem ssion of sinnes is hardliest believed, and why so 374  
In what man's Reparation consists 179 ●●5 ●56 404. The creatures shall be repaired in man's reparation 317  
What maintains us in our Resolutions 92  
Of Christ's Resurrection and our rising again with him 303. To whom only Christ's Resurrection shall be glorious 418. The Resurrection is not believed by human wisdom 25. The glory of our Resurrection shall answer the degrees of our vivification 134. Vivification is an imperfect Resurrection 135. The benefit by Christ is suspended in part till the Resurrection 417 etc. Who only believe themselves dead in Adam and raised up in Christ 419  
Particular Revelation from God is necessary to faith ●5. Blessednesses consists in believing by Revelation 33. Christians know God by Revelation of Christ 388 Revelation 233. See Inspiration.  
Whence Revenge in men proceeds 10 etc.  
How to take ourselves of from the opinion of our own Righteousness 308    

S  

WHy God required the sacrifices of the law, and yet delighted not in them, 412  
Salvation why attributed to faith, and why to good works 364  
The full satisfaction of Christ set forth, 376. Who have certain satisfaction in all things, and who not, the reaons of both, 335.  
Scandal and the differences of it, 269. When it is tolerable and when not, 277. How to behave ourselves for the avoiding of it, ibid.  
Scripture how to be made use of for conserving the health of the mind, 8. How to be read by us, 106. 197. How the knowledge of it is gotten and when, 199. What are the best means of interpreting of it, 192 The difference between the spirits and the scriptures guiding of pious persons, 22●. How the scripture confirms our hope in the promises, 109. How far only the scripture and examples of Saints may direct men in the Christian way while they are without the Spirit, 154. The scripture compared to a candle, the holy spirit to the sun, ibid. 2●2.  
Security or certainty divine, 436  
Wherein self-denial consists, 225  
Hebrew servitude what, 119  
Sin made man subject to God's mediate will, 137. The difference of sins and sinners, and how men sinne against themselves, their neighbours, Christ and God, 66. The signs of divers kinds of sins, 69. Sins of ignorance and whence they arise, 398. When they excuse and when not, 399. How sin both original and actual was satisfied for by Christ, 376  
Sons of God and Adam who, 5. By what each do govern themselves both for the recovering and conserving of bodily and spiritual health, 6, 7  
Sorrow, see grief.  
How diversely God communicates his spirit to his, 18. How to exercise ourselves that we may obtain the holy spirit, 155. How we may know when the holy spirit prays works or understands in us, 161, 193. The holy spirit compared to the sun 154 155, 222, 223 How we know God by the communication of the holy spirit. 309 The spirit is always opposed by the flesh, 1●4. 1●5. A sign of the spirits work in us, 118. The holy spirit executes God's immediate or particular will 1●7. The effects of them that live according to the spirit, 279 Human wisdom errs in presuming to understand the things of the pirit, 153, 218 How Christians in the beginning of their incorporation into hrist are deceived about the fruits of the spirit, 378  
How God bestows spiritual things and why he bestows them not ordinarily without man's industry. 58, 98. The contrary judgement of spiritual things in men that have the spirit and that are without it 64, 265. Pious persons aught to be modest in judging of spiritual things, 265. Spiritual gifts are not understood till they be enjoyed, 431  
The evil spirit is more impetuous in its motions in the wicked, than the holy spirit is in the pious, 230. How evil spirits disquiet pious persons, 145, 38●. By what the evil spirits hinder faith, ibid. 390, 391  
How and where men accounted themselves strangers or pilgrims, 360. How we are strangers or pilgrims with God in this life, 181, 195. Who accounted themselves strangers in this world, who not, and the reasons of each, 360  
What suffering is most Christian, 344. What suffering is a sign of mortification, ib. 345 Suffering by our own and others wills, when good and when not, 346  
Who are superstitions 380. Superstitious men believe with ease, and why so, 381. Superstitious and ceremonious persons are severe and rigorous 213  
THe most ordinary temptation which befalls pious persons, 287  
The Testimony of Jesus Christ what, 194. Two parts of it, ibid.  
Divine Treasures, see Knowledge.  
The Tree of knowledge of good and evil why forbidden to man, ●20. And what virtue God had set in it 321. The Tree of life and what natural virtue God had set in it, ibid.  
How God tries our graces and dispositions, 71. The ends of God's trials of men and the signs of piety and impiety by it, ibid. & 72  
Troubles or Tribulation, see Afflictions.  
We must trust in God in outward afflictions 47. How we must trust in him when we suffer as Saints, and how when we suffer as men of the world, 49    

V  

HOw man's viciousness is restrained by honour and conscience. 190  
How hristians know God by inward vision, 311  
Our vivification is effected by Christ's resurrection, 304 It answers the degrees of our mortification, 135. It is an imperfect resurrection. ibid. 418, 419  
Divine mysteries which man's curiosity would, yet cannot understand, 356. Understanding when by the spirit and when by human wisdom, 165  
Our union with God is proportionable to our love of him 257 In what the union between God and man consists, 26 What are the effects of our union with God 262. How and when our union with God is perfected, 263  
Of certainty of vocation, and why it is necessary, 95. To believe with difficulty is a sign of our vocation, 96. The continual remembrance of our vocation is the most certain way to obtain mortification. 2●0. The effects of that vocation that is from God. 92    

W  

Weakness according to the flesh and spirit, and how both are known and their effects, 283. Two weaknesses in Christ and in his members, 294. What the Saints of the world and the Saints of God know from either, 293. In what weakness of body and mind consists, 334  
Our wills must be remitted to God in all our purposes, and why, 20, 84, 94. By remitting our wills to God, he will fulfil our wills, yea do more than we desire, 122. It is a great part of piety to remit our wills to Gods disposing. 72, 84. Two wills in God, the first mediate or general, ●37. the second immediate or particular, 176, The effects of either ibid. The creatures are executioners of Gods general will, the holy spirit of his particular, 136. Man by sin subject to Gods mediate will, before not, 137, 176. How Christ's obedience hath freed his from it, ibid.  
Thy will be done how understood, 139, 149. All are subject to Gods immediate will, 176. God's immediate will twofold, of mercy and wrath, ibid.  
The sons of Adam govern themselves by human wisdom, 6. It is uncapable of the covenants betwixt God and man in Christ, 25. It opposes believing, 51. How it errs in presuming to understand the things of the spirit, 154, 168, 217. It will not attribute all things to God, and why so, 168. It cannot judge of the things of God and his children. 217, 3●7. The actions of God and of his children seem absurd to human wisdom, 170, 2●9. It judges justification a fruit of piety, 365. The blindness of human wisdom in divine matters, 241, 367. See more of human wisdom, p. 87, 102. 164, 169, 248. See also reason & natural light. Serpentine wisdom, 158  
Christ the word, 422  
How damnation is attributed to evil works and unbelief, 369. And how salvation is attributed to good works and faith, ibid. The good works of regenerate and unregenerate, and how they differ, 28. 87.  
All works of the unregenerate flesh offend God, 87  
God more respects the quality than the quantity of our good works, 371. Who only do works acceptable to God, ibid. When we work by the holy spirit, and when by human wisdom, 164. The world is to be abandoned before we can become true Christians. 53    
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.