Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	body_n	soul_n	world_n	2,590	5	4.7462	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14258	The hundred and ten considerations of Signior Iohn Valdesso treating of those things which are most profitable, most necessary, and most perfect in our Christian profession. Written in Spanish, brought out of Italy by Vergerius, and first set forth in Italian at Basil by Cœlius Secundus Curio, anno 1550. Afterward translated into French, and printed at Lions 1563. and again at Paris 1565. And now translated out of the Italian copy into English, with notes. Whereunto is added an epistle of the authors, or a preface to his divine commentary upon the Romans.; Consideraciones divinas. English	Valdés, Juan de, d. 1541.; Ferrar, Nicholas, 1592-1637.; Herbert, George, 1593-1633.	1638 (1638)	STC 24571; ESTC S119070	234,477	356

to bee seen through a glasse darkly as S. Paul speaks I come now to say that it is without all comparison a greater favour which God doth to them to whom God lets his presence be seen then that which he doth to them to whom hee doth make his presence to be felt in as much as he that sees it it is necessary that he should feel it but it is not necessary that he that feels it should see it I would say in as much as sight cannot stand without feeling but feeling may be without seeing That this may be well understood I say that as I understand it then a man feeles the presence of God when loving and believing being confident and hoping and when praying and working understanding he doth really and indeed feel that he is moved a●…●…ted by the holy Spirit to loue to belieue to haue ●…nce and to hope and also to pray to work and to understand feeling that the holy Spirit is that which doth inspire him to loue to belieue to haue confidence and to hope And it is he himselfe that prayes works and understands in him for so it is that in all these exercises feeling the favour of the holy Spirit he feeles the prefence of God Furthermore I say that then a man sees the presence of God when by the gratious favour of God it is shewed unto him in what manner God sustaines all the things which hee hath created in their proper being in which he created them in what manner God fayling them or withdrawing himself from them never so litle they would fayle in their beings To penetrate well into this Consideration I goe imagining that which is ordinarily seene in the house of a Pope where all they that abide in his house doe depend of him and are sustain'd by him in that degree and in that dignity in which he hath placed them and the Pope dying all the whole house breaks up and ceaseth to be in such sort as he that was Secretary is now so no longer The selfe same I say of all the other officers of the house who all of them in the Popes death loose that being which the Popes life gaue unto them Passing on forwards I consider that which by experience is understood in a man who is so far a man in as much as his soule staies in his body that being altogether sustain'd by the benefit thereof I would say that the members of the body exercise their own offices so long as the soule abides within the body the soule departed the body dissolves and returnes to earth in such manner as they now are no more eyes which were formerly eyes The selfesame I say of all the members of the body all which the soule being departed from the body loose that being which they had by the presence of the soule in the Body In the Popes house because I am able with my wit with my judgement to consider and see that which I haue said it is sufficient to see and consider the presence of the Pope his providence his bounty liberality and iustice in as much as hee maintaines his house with good order and with good government And in as much as I am able with my wit and discourse to understand by experience that the soule 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 soule and that the soule is shee that governes every one of the members of the body as is meet making them to serue to that for which they were created And so I understand that there are in the soule providence and discretion and all the other good qualities annexed thereunto But in God in as much as I am not able neither with my wit nor by experience to understand in what manner all things depend of him in such sort as he fayling them they fayle I cānot by my self see that which is in the Popes house nor understand that which I understand in a man albeit by that which I heare spoken and by that which I read I may imagine it But wanting the seeing and wanting the understanding by experience I cannot certifie my selfe in it untill God himselfe let me see and understand how this is shewing me his presence which I understād consisteth in this demenstration and in this vnion Furthermore I understand that it would be great satisfaction to the Popes Favorite servant when the Pope were unalterable and immortall to see that his being and his sustentation in that degree comes to him from the Pope and depends upon the life of the Pope And I understand also that it would be very great satisfaction to see really and indeed in what manner the being and sustentation of his body depends upon his soule And I understand that it is without any comparison much higher and more excellent then any of these that satisfaction that glory and that content which those persons feele in themselves who in any sort whatsoever see in what manner God sustaines and maintaines 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 liue For in this vision they know and feel themselves favoured of God and in the selfe same they quiet themselues and assure themselves in their own mindes understanding that they are sustain'd and governed by him who hath all things in his own power And in the selfesame vision in a new manner they know in God omnipotency wisdome justice mercy truth and fidelity and knowing this they grow in the loue of God in faith and in the confidence of God and in patience with which they hope for eternall life And so that comes to passe which I said in the beginning that a man seeing the presence of God begins to tast in part in this present life that which he shall tast intirely with Iesus Christ our Lord. CONSID. LII That a Christian ought to put an end to the Affection of Ambition which doth consist in Growing and also to that which doth consist in Conserving VNderstanding that Iesus Christ our Lord saith to all us that are Christians that we should Learne humility of heart from him And understanding also that S. Paul doth admonish us that we should reduce our mindes to that which we know of Iesus Christ our Lord who being the Son of God humbled himselfe to take the shape of a man making himselfe a man I come to know that as humility of minde is the most profitable thing to a Christian so also the affection of Ambition which is the contrary is the most pernitious 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

us in such manner that no need haue we of other regiment nor of other goverment so long as we shall not sever our selves from our heavenly Father And as it is possible that a man may be the son of God and suffer himselfe to be ruled and governed of God so is it possible that a sonne of God should conserve and maintain himselfe in bodily and spirituall health The sonnes of God will make use of the Physitians of the physick to conserue the health of the body as they also make use of the Scripture to conserve the health of their mindes but they doe it without putting cōfidence either in this or in that for all their trust stands put in God They make use likewise to conserve the health of their bodies of the observation of times and places as they make use of some ceremonies to cōlerve the health of their soules This they doe rather to conforme themselues in the outward with the sonnes of Adam then because they feel themselves needing of such observations forasmuch as they being govern'd by God alone observe the will of God and wholly depend on it These truths they understand that prove them the others finde in them many intricacies For the naturall man perceives not the things that are of the spirit of God alwaies he blames them and condemnes them That I may be the better understood I put this Example There are two men would passe 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 passe of your selues alone you are to enter here-away when you are entred you are to govern your selves thus and thus and if so be you will that I should passe you over come after me and haue no feare Of these two men one confident in his own wisdome upon that which hath been told him puts himselfe alone into the water by him I mean the sonnes of Adam The other having confidence in him that is experienced in the river goes after him by him I understand the sonnes of God And as I hold for certain that the presumption and errour of the sonnes of Adam is much greater folly then then that of him who when hee might passe the river with a Guide and safely puts himselfe to the hazard to passe it alone so I hold it for certaine that the prudence and discretion of the Sonnes of God that suffer themselves to be ruled and governed by the spirit of Christ is much greater then that of that man that chooseth rather to passe the river with a Guide then alone And it is to be understood that in as much as wee are Incorporated in Iesus Christ our Lord in so much are wee the Sonnes of God CONSID. IV. From whence the revengefull affection proceeds in men●… And what effects the long sufferance causeth wherewith God goes deferring the revenge of those injuries which men doe unto him PVtting on one part all the offences that from the beginning of the world untill this present day have been done by men one towards another and putting on the other part onely those which one man inone day only doth to God It seemes to me to behold beyond all comparison a greater Quality and Quantity of these then of them Passing on further and considering the Revengefull affections in men so extreame that there are very few injured who being able to revenge themselves doe not take revenge And considering in God that hee being able with one beck to anihilate all those that offend him he doth not anihilate them but rather tolerates them and comports and gives unto them of his good things I have set my self to examine whence this revengefull affection in men proceeds And what effects the Patience of God doth worke And I hold for certaine that the revengefull affection in men proceeds from the depravation of the first man confirming my selfe in this that if humane nature had not been depraved men would have been most estranged from all revenge For the first man being created unto the Image and likenesse of God it is a manifest thing he was created with an affection estranged from revenge as we know it to be in God This is for that which belongs to men From the patience with which God suffers the injuries which are ordinarily done him I consider that all these effects proceed worthy according to my judgement of great consideration The first is that many of the injurers and impious become servants and pious which would not come to passe if they be punished in their injuring The second that if God should suddainly punish the wicked in a short space all the wicked that are in the world would be consumed And there being no wicked the pious would not have the meanes 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 remembring 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 mindes to leave all affection of wrath and of revenge saying when they are assaulted these and other like words My intent is to recover the Image and likenesse of God with which the first man was created This was altogether estranged from revenge for as much as God being able to revenge himselfe doth not revenge himselfe And therefore it belongs not to me to revenge my selfe but to doe that which my God doth to whom I procure to liken my selfe These three effects I finde redound to the gaine of the pious And I finde 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 doe they offend and doe injuries And in this manner they goe accumulating and increasing eternall condemnation The second is that with the unquietnesse and travaile that they suffer in their owne consciences they begin to feele in this life that which they are to suffer in the other They desire to dye supposing to be free from their punishment And on the other fide they would not dye doubting that it should be augmented unto them In so much that through the patience wherewith God suffers and deferres the revenge of the injuries which men doe unto him I finde three profits of the pious and in the selfe-same I finde two damages of the wicked Whereupon it seemes to me that even as the good redounds to the damage of the wicked so also that which seems evill redounds to the profit of the pious that doe hold and embrace that piety which is obtained by faith in Iesus Christ our Lord. I will here adde three things the first that God commanding me that I should pardon them that doe me injury it is

who haue the spirit of Iesus Christ our Lord. CGNSID LXVIII That the desire of knowledge is Imperfection in a Man contrary to the judgement of Humane Wisdome HVmane wisdome judgeth that the desire to know is a great perfection in man And the holy spirit iudgeth that it is a great imperfection in a man Humane wisdom confirmes her opinion saying that it hath been seen by experience that in the world those men haue lived most virtuously who having the greatest desire to know haue most given themselves to indeavour to know and haue known most And here is alleaged a troup of Philosophers And the holy spirit on the contrary affirmes his sentence saying that through the desire of knowing sinne came into the world and through sin death and with it all the miseries and all the troubles whereunto wee stand subiect in this present life That this is true is proved by the perswasion of the Divell who said unto E●…e You shall be like Gods knowing good and evill Passing on farther the holy spirit faith that the desire of knowledge destroyed the Hebrews in as much as desiring to understand the prophecies that spake of the Messias and procuring to understand them by the way of wit and humane discourse they imagined to themselves and figured a M●…ssias so cōtrary to him whom God sent them as when they had him they knew him not and not knowing him they did not receaue him and from their not receauing him redownded not onely that they did not enioy him but it caused their ruine and perdition Passing on farther the holy Spirit saith that the Gentiles desiring to know the originall and the beginning of naturall things did procure to know them with their own wits and discourses whence comes to passe that which Saint Paul said They became vain in their imaginations and they worshipped the creatures and ran headlong into other absurd and bruitish inconveniences In the selfe same manner the holy spirit saith that many men desiring to know the things which appertain to Christian Religion and procuring it with naturall light haue made such strange conceits of God of Christ and of the Christian state and of the Christian living that a man may say with truth that of Christ they haue nothing but the name participating on one side of the inconvenience of the Hebrewes in as much as they read holy Scripture and desiring to understand it procuring this not with that spirituall light with which it was written but with naturall light they doe not understand it And participating on the other side of the inconvenience of the Gentiles in as much as desiring to know that which the Gentiles knew they read that which the Gentiles writ and they think as the Gentiles thought frame Gentiles mindes The holy spirit having proved his sentence against that desire of knowing which men haue saith further that that vertue which is got by desiring to know and knowing that which may be known with naturall light is rather a vice then a vertue in as much as it makes men presumptuous insolent and consequently impious incredulous That this is true appeares by this that the men that follow their proper naturall light by how much they are more vertuous according to the world by so much they haue lesse confidence in God and doe so much lesse belieue in Christ and therefore are so much more impious and more incredulous in such manner that it stands well to say that the desire to know is a great imperfection in a man In this discourse I learne two things The one that humane wisdome hath no iurisdiction in judging of the perfection and imperfection of a man The other that it appertaines to every man who being called of God to the grace of the Gospell makes answer thereunto to mortifie and kill in himselfe the desire to know of what sort soever it be that he may not fall into the inconvenience of false Christians and of the Gentiles and of the Hebrews nor into that wherein our first Fathers fell and that they may come to the perfection whereunto S. Paul came not desiring nor procuring to know other then Christ and him crucified Which wisdome wee ought to desire and procure but with prayer to God we who having accepted the grace of the Gospell are true Christians incorporated in Iesus Christ our Lord. CONSID. LXIX That a man ought alwaies to acknowledge himselfe incredulous and defectiue in faith and that there is so much faith in a man as much as there is knowledge of God and Christ. VVHen I consider the great efficacy which Iesus Christ our Lord attributes unto Faith saying that with it how little soever it be we may remoue mountaines from one place to another returning upon my self and not finding my selfe with such an efficacious faith I know how weak and feeble my faith is and then I turne my minde to God saying with the Apostles Lord increase my faith and saying with the father of the Lunatique Lord help mine unbelief And understanding that my faith is to come through the guift of God and holding for certain that I shall haue so much of faith as I shall haue of the knowledge of God and of Christ for as much as men how ever good relation they haue of other men doe so much trust them as they know them I turn my selfe to pray God that he would let me know him and would let mee 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 haue confidence and so my faith may be strong and efficacious Wherein I consider the craft of the enemy of mankinde and most full of enmity against Christ in as much as he understanding that the intent with which Christ did so much exaggerate the efficacy of Faith makes that men how much soever they believe and how much confidence soever they haue should alwaies judge themselves incredulous and defectiue in the Faith hath made that amongst men who doe approue the Gospell of Christ it should be an honourable thing to belieue and a shamefull thing not to belieue or to doubt to the intent that perswading themselves for their own honour sake that they doe believe they should not come to knowe themselues incredulous and defectiue in the faith and so they never come to get that which Christ pretends they should get that is the knowledge of God and of Christ by the knowledge Faith and by Faith iustification by justification glorification and eternall life And in very truth great is the blindnesse ignorance of men in every thing that see only with the eyes of humane wisdome very excessiue great in this that not admitting in humane matters one testimony that testifies only of heare-say except he speak of certain knowledge or proper experience it perswades it selfe by it selfe and by others that in divine matters it sufficeth to testifie

might practise and converse with all sorts of people If Christ had taken S. Iohn Baptists forme of life the Publicans sinners and harlots would have been ashamed to speak unto him nay verily if he would observe decorum he was bound not to speak nor converse with them if he had taken Moses his forme of life base and vulgar persons could not have practised and conversed with him by reason of his greatnesse And therefore it was necessary he should take that forme of life which he took wherein he might practise and converse as he did practise and converse with all sorts of people in so much as he was for this calumniated by them who made profession of holinesse The fourth cause is this Christ coming to Preach the Kingdome of God and to put himselfe in the possession thereof and the Kingdome of God consisting as S. Paul saith in justice peace and joy in the Holy Ghost it was necessary that by his example he should shew unto us a forme of life much to this purpose to maintaine us in the justice and in the peace and in the joy of the Kingdome of God If Christ had taken S. Iohn Baptist his forme of life which was by the world approved for holy for the world is so discreet that it esteemes them who esteeme not it he should have put his imitators in competency with the Saints of the world and if Christ had taken Moses his forme of living which is procured by the men of the world he should have put his imitators in competency with the men of the world and therefore it was necessary that forme of life which he took which is of such quality as they who imitate him conserve themselves in their justice in their peace and in their joy For coming not in competency with the Saints of the world nor with the men of the world they are not deprived of the possession which they have of the Kingdome of God The Fift cause is this that Christ having to suffer for our sinnes a cruell death shamefull and publique and uniust not voluntary it was necessary he should take a forme of life that was fit to come to this effect If Christ had taken S. Iohn Baptist his forme of life although the fame of holinesse would not have freed him from a cruell death as it did not free Saint John Baptist it would have freed him from a shamefull and publique death as it did free S. Iohn Baptist. And if Christ had taken Moses his forme of life albeit the greatnesse of the estate would not have freed him from violent death as it hath not freed many great men of the world it would have freed him from a shamefull and publique death and therefore it was necessary that he should take that forme of life wherein dying shamefully he did ennoble shame and dying publiquely he certifies all of us that we might know it may believe our iustification of which thing we ought to be most assured The Sixt is this that Christ coming to preach and to give inward regeneration and renovation which things presuppose mortification it was necessary hee should take a forme of life very accommodate to mortification to shew with it and by it the proper way of mortification If Christ had taken S. Iohn Baptist his forme of life he should have well shewen the way of the mortification of the body by the asperity of life but not that of the mortification of the mind for the reputation which this forme of life hath in the world And if Christ had taken Moses his forme of living he should not have shewed either the one or the other mortification and therefore it was necessary that he should take that forme of life which he took in which much better then in any other a man gets the mortification of the mind and by that of the mind that of the body in as much as the world holds for vile them who without making profession of outward holinesse live holily and despiseth these as a most base thing and in as much as after this despising comes the mortification of the body And so in them that imitate the forme of Christs living is certain and perfect mortification In these six causes I learn six things The first that he who by consideration of Christs life would know him to be the sonne of God must of necessity mortify the judgement of his human wisdome The Second that no man can excuse himselfe saying that he cannot imitate the forme of Christs living The third that then a Christian is most like to Christs living when he hath a forme of life more apt to make that all sorts of people may practise and converse with him The fourth that that forme of living is most apt to make that a man in it should conserve himself in the possession of the kingdome of God that comes not in competency with no sort of men neither of the Saints of the world nor of the men of the world The fift that that form of life is most like to that of the sonne of God that is most exposed to martyrdome And the Sixt that that forme of life is most proper and able to obtain the Christian mortification which is most despised in the eyes of the world in which without making profession of outward holinesse a man lives holy And of the things which have been spoken I take this resolutiō that they who live holily without making profession of outward holmesse are very much habilitated and exposed to martyrdome doe conserve nthemselves very well in the kingdome of God are fit to converse with all sorts of people imitating the forme of life which Christ held and deceive humane wisdome and therefore it properly appertaines to them that which S. Paul saith Colos. 3. Ye are dead your life is hid with Christ in God to whom be glory for ever Amen I will adde this that Christ conserving himselfe in that forme of life in which he was borne being borne the son of God untill that he dyed by the will of God teacheth us that we shall doe well conserving our selves in that forme of life in which we found our selves when we are called to be the sons of God So be it that in that we attend to reduce our forme of life as much as may be possible for us answerable to that forme of life which Christ held in this world in such manner as in us may shine out intirely the image and similitude of Iesus Christ our Lord. CONSID. XC In what the Christian perfection the Duty and Decorum doe consist I Have oftimes said that Christian perfection consists in this that a man incorporated in Christ in his death and in his resurrection should live according to the Christian Duty keeping the Christian decorum understanding that so much shall a man get Christian perfection in as much as he shall live according to Christian duty keeping christian decorum Now I