it It is very true that as they who believe the evill of Adam and the good of Christ passe through the evill of Adam the good of Christ is in part suspended in thē so they who doe not believe neither the evill of Adam nor the good of Christ passe through the good of Christ and the evill of Adam is suspended in them In as much as they who believe passe through the miseries of this present life and through death which are things of the evill of Adam and whilst they stand in this present life and whilst their bodies abide in the sepulchres the good of Christ is in part suspended in them And in as much as they who doe not believe passe in this present life through the good of Christ enjoying many things together with them that believe the good of Christ and in eternall life because they shall be raised up the evill of Adam shall be suspended in them So I understand that as the evill of Adam was efficacious to make us all dye 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 doe not believe because they shall not be in good estate therein In Adam we all dye in Christ we all arise And in the evill of Adam shall they all remaine who shall not accept the good of Christ But in the good of Christ none shall remaine but only they who have believed him and shall have accepted and felt it For in effect the Resurrection of Christ shall not be glorious but only for them who believing to be dead in Adam and raised up in Christ shall give themselves to live in this present life as dead and raised up beginning even now to live a life much like unto that which they have to live in life everlasting in such manner that as the Vivification is an imperfect Resurrection so the Christian living in the state of this Vivification is imperfect albeit in respect of the living in the state of Depravation it is most perfect And the draught of living in the state of the Resurrection in as much as it is imitable in the state of Vivification we see in Iesus Christ our Lord in his purity bounty sidelity obedience and charity And here I learne two things The one that sinee a man believing the evill of Adam frees himselfe from it and believing the good of Christ enioyes it It belongs to every one to believe this evill and this good not expecting for all that to feele 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 feele it For believing together both the evill and the good the efficacy of the good will deprive us of the feeling of the evill in this present life in part and altogether in life eternall in as much as we shall be then altogether free from the evill of Adam and altogether intent to enioy the good of Christ. The other thing which I here learne is that they who in this present life doe not give themselves to live as dead and raised vp imitating the life of Christ doe not believe that they dyed in Adam and that they rose again in Christ how much soever they say and affirme to believe both the one and the other thing For if they did believe them there is no doubt but they would apply themselves to live as dead and raised up this being properly the efficacy of Faith to reduce by litle and litle them that believe in truth to be dead in Adam and raised up in Christ to live as dead and as raised up not because they intend to become just but because they doe now know and feele themselves just in Christ and because they hope for the crowne of justice that is immortality and life eternall And here I will adde this that as the acceptation of the indulgence which a King makes unto them that being fled for some excesse out of his Kingdome remain in the service of another King is efficatious to make them that leaving the stranger Kingdome and the service of the strange King they should returne to their own Kingdome and to serve their own King so the acceptation of the Gospell is efficacious to make that all men who accept it leaving the Kingdome of the world and the service of the world should come unto the Kingdome 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 Kingdome 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 Gospell however much they say to believe it no otherwise then they who doe not leave the strange Kingdome and the service of the strange King returning into their own Kingdome to serve their own King give testimony of themselves that they doe not accept the indulgence of their King how much soever they say to acceptit and to believe it since they doe not the will of the same King which would the selfe same from them which God would from us that is that we should leave the Kingdome of the world and the service of the world and that we should come unto the Kingdome of God to serve God in holinesse and justice and in the Gospell of his only begotten sonne Iesus Christ our Lord. CGNSID CIX The Conceit which as a christian I have at present of Christ and of them who are the Members of Christ. DEsiring to resolve my selfe in my selfe in the conceit which as a Christian I ought to have of Christ I goe on considering in him two generations the one divine and the other humane And two times the one of approbry and the other of glory According to the divine generation I know that Christ is the word of God the son of God of the same substance with the Father and one selfe same thing with him so like unto him that he might wel say to Philip Philip he that seeth me sees my Father also Iohn 14. This as I understand is that Word with which God created all things according as Moses saith God said let there be light And according to that which David saith by the word of the Lord were the Heavens made Psal. 33. With this selfe same word I understand that God maintaines all things conformable to that In him was life Iohn 1. And to that upholding all things by the word of his Power Heb. 1. This selfe same word I understand that by the work of the holy spirit in the wombe of the most holy Virgin God cloathed with flesh with intent to repaire all things by him as he made all things by him and maintaines all things with him And I
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 wee think is the deceit of them who handle the writings that are written by humane spirit The unlearned man that hath the spirit serveth himselfe of Images as of an Alphabet of Christian Pietie forasmuch as hee so much serves himselfe of the Picture of Christ Crucified as much as serves to imprint in his mind that which Christ suffered and to tast and feele the benefit of Christ. And when hee hath imprinted him and tasteth and feeleth him hee cares no more for the Picture leaving it to so serve for an Alphabet to other beginners And when he hath Christ in his minde when he is inspired to demand any thing of Christ hee careth not to set his corporall eyes on the Picture but sets his spirituall on the impression which he keepes in his minde In like manner a learned man that hath the spirit serveth himselfe of holy Scriptures as of an Alphabet of Christian pietie wherein hee reads that which appertaines to pietie untill such time as it penetrate into his minde so that he tasteth and feeleth not by Iudgment nor by humane Wisedome but by his own proper minde in which he imprints those conceits and those opinions of God which are there written in such manner as when there comes unto him a desire to understand any secret of God first he goes to the booke of his minde first he consults with the spirit of God and afterward hee goes to prove that which he hath understood with that which he findes written in those holy books in such sort as having at first served himselfe of holy Scriptures as of an Alphabet hee afterwards leaves them to serve for the same effect to other beginners hee attending to the inward inspirations having for his proper master the spirit of God and serving himselfe of holy Scriptures as of an holy conversation and which causeth refreshment unto him altogether putting from himselfe all those writings which are written by humane spirit And so as well in the unlearned with the spirit as in the learned with the spirit as I understand it in this manner is fulfilled that which was prophecyed of the time of the Gospell where it is said they shall be all taught of God accordingly as they experiment in themselues who obtaine the spirit which is communicated by Iesus Christ our Lord. CONSID. XXXIII In what manner through the patience and through the Consolation of the Scriptures we maintain our selves in Hope ACcording to S. Paul wee who in this life abide in the kingdome of God Maintain our selves in the hope of eternall life through patience and consolation of the Scriptures The patience consisteth in this that although the accomplishment of that which we desire seem long we doe the more fortifie our minds to hope more and more no waies departing from confidence And the consolation of Scriptures consisteth in this that reading in them the promises of God we doe anew confirm and fortify our selves in Hope there betiding unto us that which betides to one to whom a Lord promiseth by his Letters a thousand Duckets of In-comes who maintains himselfe in the Hope to haue that revenew through patience fottiâ—…ying his heart more and more through hope when it seemes to him that the accomplishment of the promise is delayed no waies departing from his hope comforting himselfe with the Letter of the Lord in which reading the promise he doth anew comfort himselfe in hope and anew confirm himselfe in the confidence which hee hath to obtain the revenew which is promised him I would say that like as he supporting the delay and reading the Letter conserues himselfe till the promise be made good unto him So wee on the other side bearing the delay of Christs second comming and reading the holy Scriptures confirm ouâ—…selves untill we come unto that eternall life which is promised us by Iesus Christ our Lord. CONSID. XXXIV In what doth consist the benefit which men haue obtained from God by Christ. A Certain rich man hath a woman slaue vitious and ill inclined who hath her children also vitious and ill inclined as her selfe is He because they be such will not for some time keep them in his house but at another time for some other occasion hee contents himselfe to keep and maintain some of them in his house and moreover to the end they may more willingly stay with him it pleaseth him to use them as sonnes And because hee sees their evill inclination and sees that if so be he goe by the way of rigour with them it will be impossible to keep them in his house he doth not onely pardon them for being born of a vitious and ill inclined slave For for as much as concernes this point he did set his minde at quiet when he took them into his house but he likewise pardons all that which they shall doe being vitiously and villanously drawn and overcome by the evill inclination with which they were born And they by the good usage of their Lord who hath made himself a Father unto the and by the good customes that they learn being in his house goe leaving that which they inherit from their old and evill mother and goe getting that which they see in their new and good Father and in this manner they come to be heyres of the goods of their Lord who is become unto them a Father By this similitude I understand in what Christs benefit towards men doth consist The rich man is God The evill slave is humane nature depraved by the first transgression Her sonnes are all mankinde The house of God is the kingdome of God The time in which God admits men into his kingdome is the time of the Gospell The occasion is the justice of God executed on Iesus Christ our Lord For this God is content to admit into his kingdome them that come unto him and to hold them for sonnes and to use rhem as sonnes And because he knows their evill inclination sees that if he use rigour with them it will be impossible for them to keep themselves in his kingdome he pardoneth them not onely the fault of their depraved nature with which they are born which is originall sin for as much as belongs to originall sin he pardons it when hee admits them to his kingdome but also all those things which they shall doe vitiously and villanously being drawn and overcome by that evill inclination with which they were born which is proper and naturall unto them whilst they goe combating and contrasting with it Whereupon they by the favour of God who of a Lord is become unto them a Father making them sonnes of slaues and by the good customes which they learne continuing in the kingdome of God goe by litle and litle forsaking that which they hold of their old evill and vicious mother and goe
martyrdome the shame and the ignominy that he shall suffer in the eyes of the men of this world in being wanting unto himselfe and to his and to his honour And so doing he shall follow me who haue been wanting unto my selfe making my selfe a servant of a Sonne that I might not be wanting to God and I haue been wanting to mine own not esteeming them for mine but those onely that God hath called and made mine making them holy and just And I haue been wanting to mine honour contenting my selfe to dye as a malefactour 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 deniall of himselfe in being wanting to himselfe and to his and to his honour is the Christian Crosse is the selfe same as to goe 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 himselfe dead unto the world in as much as not to seek the Glory nor the reputation of the world and let him procure that which Christ procured seek that which Christ sought and in this manner he shall be a true Christian as they are who knowing themselves and feeling themselves bought by Christ doe hold him and knew him for their Lord and for their superior and doe worship in spirit and in truth the true God who is the Father of Iesus Christ our Lord. CONSID. LXV How that is to be understood which S. Paul saith that Christ reigneth and shall reigne untill the resurrection of the just being made he doe consigne his Kingdome to his eternall father THe men that reigne in the Kingdome of the world live under foure most cruell Tyrants the Divell the Flesh Honour and Death The Divell tyrannizeth them making them impious and enemies of God and oftimes bringeth them to that passe that they kill themselves by diverse waies The flesh tyrannizeth them making them vitious and licentious Honour tyrannizeth them making them light and vaine and presumptuous in such sort that they dye whilest they live Death Tyrannizeth them not suffering them to enjoy their prosperityes and happinesse cutting short their steps in them This tyranny none understand but they that feele it and they only feele it who being desirous to enter into the Kingdome of God doe procure to reduce themselves to Piety doe travell to Mortify the flesh and will resolve themselves with the world putting an end to glory and to their own honour and think to dispose themselves and to content themselves to dye For as soon as ever they would doe this they find difficulty in it they feele and experiment the tyranny and they know themselvs tyrannized These selfesame persons if so be their desire to enter into the Kingdome of God be a calling of God himselfe and not their proper fantasy accepting for their own the justice of God executed in Christ doe in this present life goe out of the tyranny of the three tyrants in going out of the Kingdome of the world and entering into the Kingdome of God wherein God reignes through Christ. I would say that Christ reignes as the Sonne of God he being in them that stand in his kingdome 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 vertue and efficacy to them that are in the Kingdome of Christ with which they combate against the tyrants that hold other men tyrannized 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 goe out of the tyranny of the fourth tyrant which is death and shall enter into the Kingdome of God where God shall reigne by himselfe In the mean space they being gone out of the Kingdome of the world having felt the tyranny of the four Tyrants doe feel the sweetnesse and pleasantnesse of the Kingdome of Christ feeling in themselves the virtue and efficacy of Christ and the government of the holy Spirit and feeling themselves Patrons and Lords of their sensuall appetites and of their affections of Honour and of the ambition of the world being resolv'd with themselves and with the world in as much as being incorporated in Christ they find their flesh dead and they finde dead in them the respect of the world and certifying themselves of their resurrection immortality and eternall life Which certification causeth in them this effect that albeit they feel death according to the body yet they feele it not as much as belongs to the soule through the certain hope of resurrection In this I understand consists the Kingdome of Christ And because the resurrection of the just being accomplished we shall not need to combate with the Divell there shall be no need to mortify the flesh nor to contrast with the world nor shall there be death to overcome I understand that S. Paul saith that then Christ shall consigne this Kingdome to the eternall Father and that God shall bee all in all ruling and governing every thing by himselfe in such manner as the Kingdome of Christ according to S. Paul shall indure untill the universall resurrection and the Kingdome of God in men shall then begin and shall be continuall men perpertually acknowledging the benefit receiv'd by Iesus Christ our Lord. Like as it betides unto a thirsty traveller to whom there is given a vessell of cold water who whilest he drinkes feeles the benefit of the vessell which gives him the water and having drunke albeit setting the vessell aside he thankes him that gave him to drinke neverthelesse he acknowledgeth that by means of the vessell he received that benefit In such manner that as the thankfull wayfairing man who is refreshed with the vessell of cold water whilst he drinkes feeles the benefit of the vessell and after he hath drunke feeling and knowing the benefit of him that gave him the vessell he knowes likewise the benefit of the vessell Even so men whilst they stand in this present life they feele the kingdome of Christ feeling the benefit of Christ and in eternall life they shall feele and know the benefit of God who hath given Christ unto them and they shall know the benefit of Iesus Christ our Lord. CONSID. LXVI In what manner the malignant spirit is more impetuous then the holy spirit BEing desirous to understand which spirit is more impetuous in a man the Holy or the Malignant I resolve my selfe that the malignant spirit is much more impetuous in the impious then the good spirit in the Pious being moved to this resolution for two Considerations of which the one is founded in the proper Nature of the spirits For the malignant is by nature
understand that this word of God as Isaia saith 53. was prosperous in Christ in as much as that came to passe which God pretended in him and by him And so I understand that it is one and the selfe same word that of which S. John saith In the begining was the word and the word was with God and the word was God And more beneath And the word was made flesh And with that which S. Paul saith Colos. 1. For by him all things were created that are in heaven and that are in earth But setting my selfe 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 â—…ause the Word is called the Son and the Son is called the Word I finde my selfe so uncapable of this intelligence that I anew confirme my selfe in that which I have written in another consideration saying that as the wormes which are bred of the corruption of the earth are altogether uncapable of the manner by which one man is generated by another man even so the men who are generated by carnall generation are altogether uncapable not only of the manner how the son of God was generated but also of the manner how the sons of God are regenerated by the holy spirit of God And if I should understand in what manner Moses and David S. Iohn and S. Paul understood it that God created all things by his Word I should also understand this divine secret which I goe searching out wherein I goe considering the power where with Christ also in his humble state did that which he would being suddenly obeyed by his creatures without that any gave any farther impediment then was granted unto them If it shall please God that I be capable of this divine secret before I goe out of this present life I will also adjoyne that here which hee shall teach mee to his glory and of Christ and of those who are the sonnes of God in Christ and through Christ. Otherwise I will content my selfe of this for I am sure that I shall see with these corporall eyes in life eternall that which at present I desire to see with the eyes of my mind And in the mean space I rejoyce in this that at present I know that this Word of God this son of God with whom by whom God hath created and repaired all things is of the selfe-same substance of the Father and one selfe same thing with him and is eternall as is he I understand that the holy spirit accommodating it selfe to our incapacity speaking with us useth these words used amongst us such as are Word and Sonne not to the end that by them we should comprehend the divine secret but because we may have some name of him According to this divine generation I understand that Christ is the first begotten son of God by his eternity that he was alwaies the Son and that he is the only begotten sonne of God by his singularity that he is only the Sonne by generation all others that are Sonnes being Sonnes 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 cloathed it selfe in this world was taken from that most holy Virgin For according to this flesh I know Christ for the Son of David and of Abraham And I see now in part fulfilled in him the promises of God made unto David as much as belongs to the perpetuity of the Kingdome in his seed and those made unto Abraham as much as belongs to the multiplication of his seed and as much as belongs to the inheritance of the world And I expect to see them intirely compleat in life eternall the resurrection of the just being made According to this human generation I know in Christ two Times the one of shame and the other of glory In the time of his opprobry I know him a man passible and mortall with all the miseries which being annexed unto passibility and mortality doe grow in a man that lives in poverty And I know him with a flesh like unto mine saving that his was not sinfull flesh nor flesh subject unto sinne as mine is In this time I know Christ most humble and most meek he esteeming himselfe for that which he was in that being in which he stood cloathed with flesh as one disguised amongst men that he might be handled of men as man In this selfe same time I know Christ most obedient to his eternall father most cleane from all sinne and therefore most iust and most holy in such manner as he might securely say to them who persecuted him and calumniated him who of you can convince me of sin Joh. 8. And S. Paul speaking of him might well say 2. Cor. 5. He who knew no sinne And S. Peter 1. 2. who did no sinne 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 iust in him and by him In the time of glory I know Christ a man impâ—…ssible and immortall and I know him most glorious and most triumphant as he who hath gotten absolute power in heaven and in earth having obtained the kingdome of God and the inheritance of God for Gods elect having slain all of them in him raised them all up in him and glorified them all in him And so that comes to be of them which is of him In this time I know Christ for Lord for Head and for King of the people of God of the Church of God and of the elect of God I know Christ for Lord of the elect of God because I understand that he hath redeemed them with his pretious bloud 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 doe joy to call Christ Holy they know Christ for the Head of the Church of God For I understand that God having put in him his holy spirit with all the treasures of his divinity he communicates and distributes them most liberally to those who being incorporated in him appertain to the Church of God to every one according to his capacity doing with them that which my head doth with my body In so much as that as my hand if it could speak would say and affirme that it feeles that from my head there
Christ Iesus take this Treasure and thinke withall that the benefit lies not in having and possessing it but in the use and fruit that is thence to be gathered He hath made Consideration of these good things not to give nourishment to the imagination only but likewise to put in execution that which hath been considered and resolved on It is necessary indeed that wee should have the knowledge but it is necessary like wise to accompany the practice therewith in as much as the commendacommendation of every vâ—…rtue and art consisteth in the practice and in the performance of action agreeable to that vertue and Art And you that wast all your time idly in reading of Boccace his hundred Novelties and the like lay them a while aside and read these Considerations of Valdesso which are indeed truâ—… Novelties For in them is treated of that great Divine and ioyfull new and gladsome tydings of the Gospell of Iesus Christ of the great Pardon for sins of the Reconciliation made with God by the death of the Sonne of God Here you shall finde the true and holy Enamourments of God and of Christ with mankind Here you shall understand the true Embraces and the true Kisses given by meanes of the holy Spirit And last of all you shall here finde where the true delights and pleasures of those soules are which are enamoured of God and of Christ and disenamoured of the world And if happily the language seâ—…me not so spruce and dainty as that of Boccace call to minde that which great Paul the Apostle of Christ Iesus hath said that the Kingdome of God stands in the power of the Spirit and not in excellency of speech Howbeit to say truth neither is this manner of speech to be slighted For I verily find it exceeding proper and good to expresse that which is intended and that is the chiefe vertue of every Writer But I will here put an end to my discourse that I may no longer deprive you of the sacred reading of these divine Considerations which you also reading and that with diligence and praiers to God for me and all others shall take into due Consideration To the end that we may came all to be enamoured of Christ and incorporated in him as hee is incorporated in us To whom be Honour and Glory everlasting From Basill the 1 of MAY 1550. A TABLE OF THE HVNDRED AND TEN CONSIDERATIONS HOw it is to be understood That man was created after the Image and Likenesse of God 2 That mans happinesse consisteth in knowing God and that wee cannot know God except we first know Christ. 3 In what the Sonnes of God differ from the Sonnes of Adam 4 From whence the revengefull affection proceedes in men And what effects the long sufferance causeth wherewith God goes deferring the revenge of those iniuries which men doe unto him 5 The difficulty that is to enter into the Kingdome of God how it is to be entred and in what it consists 6 Two Depravations of man the one naturall the â—…ther acquisite 7 That God will that wee should remit unto him the execution of all our desires 8 The Covenant whiâ—…h Iesus Christ our Lord made between God and man 9 An excellent Priviledge of Piety 10 In what manner the estate of the Christian person that believes with difficulty is better then of that person â—…hat believes with ease 11 In what manner Gods being Iust doth râ—…dound to the profit of them that by Revelation believe in Christ. 12 In what manner the reason of our inward man serves us to that which the eyes of our outward man 13 A Comparison which sheweth in what the benefit which the Regeneration of mankind hath received from God by Christ Iesus doth consist 14 Amongst the things which Christian piety obligeth us to believe what that is which is believed with greatest difficulty 15 How Christian persons ought to governe themselve in their tribulations afflictions and troubles 16 That the promises of God belong to them who believe them 17 In what manner a man ought to resolve himselfe touching the world and touching himselfe that he may become a true Christian. 18 In what things that person ought to be exercised who pretends and desires to enter and to persevere in the Kingdome of God and what a man puts of his owne thereunto 19 That the Christian life consisteth in this that a man esteeme himselfe dead to the world and pretend to live to God 20 That in the infirmity amendment and health of the mind men ought to governe themselves as in those of the body 21 The difference of sinnes and sinners The obligatioâ—…s of piety The signes of piety and impiety 22 For what reason God gives a child unto a pious person and suddenly takes him away 23 That in him whom God disenamours of the world and enamours of himselfe the selfe same things be fall as doe to him that disenamours himselfe of one woman and emours himselfe of another 24 That those persons who are governed by the holy Spirit in their serving of God pretend to encrease in the love of God 25 In what sort pious persons are moved to put in execution the Justice of God 26 That the flesh whilst it is unregenerated flesh is the enemy of God and that Regeneration is properly the worke of the holy Spirit 27 That by Mortification a Christian man maintaines himselfe in his resolution and by reduoing of his mind to God he maintaines himselfe in the certainty of Gods Providence 28 For a man to assure himselfe of his Vocation 29 That to believe with difficulty is a signe of Uocation 30 That God in communicating spirituall things unto us dealeth as in giving us the fruits of the earth 31 That the livelinesse of affections is more dammageable then that of the Appetites and that it is necessary that both the one and the other should be mortified 32 In what consisteth the abuse and in what coâ—…sisteth the use of Images and of the holy Scriptures 33 In what manner through the patience and through the consolation of the Scriptures wee maintaine our selves in hope 34 In what doth consist the benefit which men have obtatned from God by Christ. 35 Whence it is that that difficulty comes which pious persons have to continue in that which appertaines to piety and justification 36 In what the Christian liberty doth consist hoâ—… it is knowne and how it is exercised 37 That they that know God by mens relation have a false opinion of him and they that know him by the holy spirit have a good 38 By a comparison is shewed in what the errour of false Christians doth consist and what thing that is which true Christians doe 39 That quickening answereth to mortification and the glory of the resurrection answereth to quickening 40 Two wills in God one mediate and another immediate 41 That God will that pious persons should know that all things are to come from him and that they
the selfe same as to command me that I should be like unto him and that I should doe as hee doth Secondly that the affection of revenge proceeds from a base minde and that the inclination to pardon proceeds from a generous Thirdly that a Christian man seeing that he can with greater ease pardon an injury then revenge it he knowes that God will have from him that which is very easie for him to doe and that which is more convenient for him and more profitable to him And by this meanes I know how great the love is which God beares unto men for whom he hath executed the rigour of his justice in his onely begotten sonne Iesus Christ our Lord. CONSID. V. The difficulty that is to enter into the kingdome of God how it is to be entred and in what it consists NAturally man trusteth not himselfe of another man but in that which he cannot doe of himselfe nor also doth he put confidence in God except in that which hee knowes and sees that hee is not able to obtaine by meanes of any creature so great is the impiety of mans minde And hence it proceeds that he who hath greater favour of the creatures doth bring himselfe with greater difficulty to have confidence in God That this is true we may from hence understand that of infirme people they are onely brought to remit themselves to the will of God that have not the meanes to pay Physitians nor physique and they who although they have meanes are come to those tearmes that they have no more hope at all neither in the one or other of these things From whence I consider the perversity of man and I also consider the goodnesse of God in as much as he doth help and favour them who when they can doe no otherwise remit themselves to his divine will and for the rest he regards not how pious or how impious we be but only hath respect to this that he hath promised his help to them that shall remit themselves to him and that it belongs to him to maintain his promise That this is true we haue the proof every houre not only in that which we have of sicknesse but also in all other things that befall men in this present life This selfe same thing which we see by experience in outward things I hold for certain that we may also see in inward things forasmuch as a man is never brought to remit to God his justification nor his resurrection nor his eternall life untill he see and know that this cannot be obtained by meanes of the creatures Now considering that as well for outward as for the inward things the rich man hath the meanes according to his own opinion to bee able to serve himselfe of the creatures without remitting himselfe to the will of God that he should doe with him according as it seemes to him I know the cause why Christ saith that a rich man enters with difficulty into the kingdome of Heaven that is comes to remit himselfe unto the will of God and to suffer himselfe to be ruled and governed by God renoūcing the regiment and goverment of humane wisdome and renouncing the favour of the creatures Whereupon I gather that he whom God will set in his kingdome whether he be rich or whether he be poor first he opens his eyes that he may see his own impossibility and the impossibility that all creatures haue to bee able to giue him that which he pretends would haue And I consider that the difference that is betweene the Pious and the wicked when they recommend themselves to God consisteth in this that the wicked remits himselfe to God because he can doe no otherwise the Pious remits himselfe to God even when he might help and serve himselfe of the creatures and this as well in the outward things as also in the inward And I suppose that a man may come to know when he trusteth in God for inward things by that which he shall finde in himselfe touching his trusting in God for externall things They which are in the kingdome of God after this manner which I haue spoken of are the poore in spirit which Christ commends And such a one did David feel himselfe when he called himselfe poore and a beggar And they as I understand haue impart obtained that which is demanded when we say Thy Kingdome come And considering the felicity that doth consist in the being and persevering in this kingdome I understand the cause why Saint Iohn began his preaching from this kingdome and the cause why Christ began from the self same and the cause why he sent his Apostles for the self-same effect Whence I gather that the beginning the middle and end of Christian preaching ought to be to preach the kingdome of God and to enforce men that they should enter thereinto renouncing the kingdome of the world all that appertaines thereunto The men that are as it were natiue in this kingdome I consider that they are planted in God as a Tree is planted in the earth And as the tree maintaines it selfe and produceth Flowres and Fruits by the vertue which th◅ earth communicates unto it So he also that stands in the kingdome of God maintaines himselfe and produceth flowres fruits by the spirit of God which governeth ruleth him And he that is such is the sonne of God is just and shall arriue glorious and have everlasting life For he is conformable to Iesus Christ the sonne of God And he that is such a one doth as it were for vantage enjoy of the things of this present life litle or much according as it appertaines to the glory of God Between that which they that are without this kingdome of God know and understand of it by that which they read and by that which they heare and that which they who are in it understand and know of this selfe-same kingdome by that which they feel and that which they proue in themselues I know a much greater difference then between that which they know understād of the regiment and goverment of a most perfect King by that which they read by that which they heare being themselues out of the same and that which they know and understand of the selfesame regiment and goverment by that which they see and proue being themselues under the same I will adde this which in my judgement is to the purpose that according as the qualities of the hearbs that are in the selfe same medow are different so they doe diversly participate of the vertue of the earth some more some lesse and some in one manner and some in another Even so as the constitutions of them who are in the kingdome of God are different so doth God diversly communicate unto them of his spirit to him more to him lesse to him after one manner and to him after another and all are in the same kingdome all participate of the selfe
same spirit even as all the hearbs in the same medow doe all participate of the selfe same vertue of the earth And as the hearbs if they had sense would affirme that what hath been said of them is true so also they that appertain to the kingdome of God because they haue the spirit doe affirme that which is said of them to be true acknowledging it altogether from the favour of God by Iesus Christ our Lord. CONSID. VI. Two depravations of Man the one Naturall the other Acquisite IN every man not quickned by the holy spirit I consider Two Depravations one Naturall the other Acquisite The Naturall I understand to be in that Not the child of a Day and in that I was conceived in iniquities and in that of S. Paul We were by nature the children of wrath and likewise in all those places of holy Scripture in which this humane nature of ours is condemned The acquisite I understand in that All flesh had corrupted his waies and in that of S. Pauls I was aliue once without the Law and generally in all those places of Scripture where the malignity of our flesh is spoken of From the Naturall proceeds the acquisite and by the acquisite the naturall is inflamed O◅ these two Depravations I understand that the natural cannot be repaired but by grace and I understand that they only are free from it who enter into the kingdome of God by faith and come to be the sonnes of God by the holy spirit which abideth in them In such sort that in them who knowing Christ by Revelation accepting the covenant which he made between God man belieue and because they belieue are baptized The naturall depravation is repaired and they remain onely with that which is acquisite from which they goe on freeing themselues by litle and litle the spirit of God helping them therein And whilst they goe freeing thēselues of it that which they offend is not put to their accompt of sin because they be incorporated in Christ Iesus and therefore S. Paul saith Nothing comes to them to condemnation The Depravation acquisite with the inflāmation of the Naturall I understand that as it was got by habit so it may be lost by habit and to this serue as I understand the Laws and Precepts which humane wisdome hath found out in such manner that a man may of himselfe free him selfe from the acquisite depravation and from the inflāmation of the Naturall as wee read that many did free themselues but he shall never be able to free himselfe by himself from the naturall depravation For from this as I haue said The grace of our Lord Iesus Christ doth free us CONSID. VII That God will that we should remit unto him the execution of all our desires IN effect it is true that we understand many things by experience which wee should not understand by knowledge I having oftentimes determined to doe many things the one more pious more holy and more Christian then another and having seen that as it were alwaies my determinations sorted out contrary to that which I determined and there having some pious holy and Christian things come from me without thinking thereon and without any deliberation of mine preceding I stood as it were confounded in my selfe not understanding in what this secret did consist I did not wonder that in things which I deliberated as a man the contrary should come to passe of that which I would but I did wonder that in the things which I deliberated as a Christian the same should befall me And finding my selfe in this confusion it came to passe that I read that deliberation of S. Peter Though I should dye with thee And considering that although the deliberation was pious holy and Christian the contrary of that which he deliberated befell himselfe I understand that the reason why my Deliberations came out contrary to me was because I did deliberate without consideration of the impossibility that is in mee to put in effect that which I did deliberate And over and aboue I understood that although God chastised my inconsideratnes not suffering that to come to passe which I intended yet on the other side he satisfied my affections suffering that to come to passe which I did not procure nor hope nor pretend unto whence I haue gathered That the will of God is that I should depend on him in such manner that I should deliberate or propound nothing without holding him before mine eyes shewing unto him my good will and remitting the execution of the same to him And that as well in things which appertaine to the outward and corporall living as in those things that apper tain to the inward and spirituall living This will of God doth so much restrain that although I know that this which I haue said is that which he would have from me I dare not determine saying I will do it accordingly for I know that impossibility of mine and not daring to deliberate I dare desire to conform my selfe alwaies with this will of God and to remit to God the Execution of the same and I assure my self that God for his mercy shall favour mee in this good designe of mine And I understand that in this manner I ought to govern my selfe in all things There will come to mee a new desire to haue confidence in God in all things I will remit my selfe to him that he should put this designe of mine in execution in this manner I desire to govern my selfe in Charity in Hope in Mortifications simplicity in all other things which may make me like unto Christ like unto God and in all those things that may redound to the corporall and spirituall profit of my neighbours in such manner as the desire stand aliue and entire in me and the execution of it remaines remitted unto the goodnesse of God In this selfe same manner I pray every Christian person to govern himselfe or to speak better to suffer himselfe to be governed of God certifying him that God will not only fulfill his desires but content him with many other things which though he neither thinks on them hopes for them nor desires them shall be effected by him to the glory of God to his own edificatiō his neighbours This God shall doe through Iesus Christ our Lord. For confirmation of these things which haue beene said I consider that a man naturally determines onely of those things which he supposeth to be in his own power to doe or not to doe In as much as no man determines to cause that it should raine or be faire weather Whence I gather that our Determinations shall never want of arrogancy and presumption if we shall think that to be in our power which is no more in our power then to cause Rain or to make faire weather Wherfore we ought not to determine but to desire and to remit to God the execution of that which we desire Together
that this perfection of his which seemes to us to redound to the dammage of man should no lesse redound to his benefit then all the other he did determine to execute upon his own proper Sonne all the rigour of that Iustice which he ought to haue executed against all men for all their impieties and sinnes to the intent that men holding this truth for certain that God hath executed the rigour of his Iustice on his own proper Sonne may know that it is as beneficiall to them that God is Iust as that he is mercifull it being certain that administring Iustice he cannot fayle to sa◅e them they having accepted for their own that Iustice which was executed on Gods own Son Whereby I understand and certifie my selfe that God revealed unto the Saints of the Old Testament how that his justice ought to be executed upon his own proper son Iesus Christ our Lord and therefore they might certainly hold that it was no lesse favourable for them that God should be Iust then merciful together with all the other perfections that are attributed unto God Furthermore I understand that those men which are not certifi'd by revelation that God hath executed on Christ the rigor of his Iustice as we haue said doe alwaies feare the judgement of God and it is grievous unto thē that Iustice is in God for they doe not finde how to bee able to satisfie it From this feare superstitions grow seruples grow and ceremonies grow From all which we are free that are come by revelation to the knowledge of Christ being certain that God being just he will not twise punish Let us belieue the Gospell which doth certifie us that we were punished in Christ and in this let us assure our selues knowing that God is Iust and that wee haue been already punished on the Crosse In Iesus Christ our Lord. CONSID. XII In what manner the Reason of our inward man serves us to that which the Eyes of our outward Man HAving often said that to stand and persevere in the kingdome of God it is needfull for a man to mortifie in all things and altogether his reason and his humane prudence it is doubted this being true to what purpose God put Reason in a man since hee will not haue him to serve himselfe thereof whilst he abides in his kingdome To this it seemes 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 themselues but with the selfe 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 it selfe but with the selfe same God likewise all those things which God manifesteth The first man priding himselfe of his reason would know God without God as if one would see the Sunne without the Sun and he deprived himselfe of the knowledge of God and was left to the goverment of his own reason And he and all they that haue imitated him procuring to know God with their own reason onely by meanes of the Scriptures and of the Creatures are moreover more rash then 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 hee might know God but with God and not by his own discourses It is meet that God should require of man that hee mortifie his own reason in as much as it presumes to know God and the things of God by it selfe alone without the spirit of God if so be he desire to know God and to abide in the kingdome of God in such manner as hee ought Of this Mortification wee haue already at other times spoken and said that it is that which Iesus Christ our Lord discovereth unto us CONSID. XIII A comparison which shewethin what the benefit which the generation of mankinde hath received from God by Iesus Christ doth consist A Certain great Kings Vassals rebelled against him for their rebellion he condemned them to death deprived them of their goods droue them out of his kingdome being condemned deprived and driven out they set themselves to serve other Kings strangers and enemies to their naturall King Things standings thus for some space of time the king that was benigne toward his vassalls desiring to reduce unto his kingdome those that went wandring and banished first of all he executed the rigour of his justice upon one sonne of his and afterward he fent to make publike 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 Kingdome and promising unto them entire restitution of that which theyhad lost They which were culpable in the rebellion heard this Proclamation of which some pretending that they had not run thereinto would not accept the pardon it seeming unto them that accepting it they should make thēselves to haue been Rebels Others although they knew themselues Rebells would not giue credit to the Proclamation it seeming to them too strange a thing that the King should pardon them because his Son had been obedient to him Likewise some others although they knew themselves Rebels although they held the Proclamation for certain although they took copies of it they them selves published it notwithstanding all this they dared not to return unto the kingdome but rather by all waies and meanes possible to them they bestirred themselves to obtain pardon of the King with services gifts and presents by no meanes willing to enjoy the Kings liberality or the obedience of the Kings Son And so not comming to the kingdome their estates were not restored unto them and so neither these nor those other enjoyed the generall pardon in such sort that as much as belonged to them it was no more then if it had never been made There weresome others who knowing themselves Rebels and giving entire credit to the Proclamation having confidence in the Kings word accepted the pardon general and came unto the kingdome submitting themselves in all things and altogether unto the regiment of their own King And although at the beginning they doubted somewhat of the pardon and so much the more as they saw that their estates were not presently restored unto them notwithstanding perceiving not to depart from the kingdome and seeing that the King used them well and that by litle and litle he went on restoring unto them that which they had lost by their rebellion they likewise went on certifying themselves to haue obtained the pardon and found themselves most contented in h◅ving come to serve their own King and to abide und◅r his regiment and goverment And because they
had proved the evill of rebellion of banishment they did deprive and dispose themselues of all friendship and of all intelligences with men and of all their own proper designes which according to their opinions might make them another time Rebels In this they emploied in this they exercised themselues whereupon by litle and litle they gained so much credit with the King that not only he restored unto them all that which they had lost by their rebellion but he made them many great gifts and he used them in that manner as if so be they had neverbeen Rebels This is the Comparison and although it bee of it selfe cleare I will not cease to declare a litle better and say that the first man being in the kingdome of God being created to the Imag◅ lik◅nesse of God rebelled against God for which rebellion he was deprived of this Image and likenesse of God he was driven out of the kingdome of God and he was condemned unto death and in this banishment all mankinde as it were abode serving the Divell a long while God willing of his infinite mercy to remedy this evill first of all executed the rigour of his justice upon his own proper Son Iesus Christ our Lord and afterward sent to preach throughout all the world how that now his justice was satisfied and how that he had now pardoned all them that were rebels and that they might at their pleasures return unto the kingdome out of which they were driven and that he would restore unto them his own Image and likenesse which they had lost This Proclamation hath been heard throughout the whole world And of mankinde some holding themselues Saints and just haue imagined that the pardon belongs not to them it seeming to them that where there is no errour there needs no pardon and so they haue let it passe 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 receiue them into his kingdome and restore unto them that which they had lost by rebellion for anothers justice and obedience There are others who albeit they know themselues Rebels and although they hold the pardon for certain imbrace the Gospell and read it and preach it yet for all this they cannot bring themselues to enter into the kingdome of God because they haue more confidence in thēselues then in God and so they will rather stay under the goverment of their humane prudence then come unto the kingdome of God These think they ought to gaine 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 kingdome 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 meanes continue alwaies in their rebellion There are others who know themselves rebels to God and doe giue entire faith and credit unto the pardon generall which is preached unto them on Gods behalfe in the Gospell and so instantly without farther bethinking accepting the pardon they come unto the kingdome of God renouncing the kingdome of the world and the goverment of humane prudence And albeit these at first may feem to make some kind of doubt doubt of the pardon doubt of the goverment and regiment of God yet in as much as they depart not from the kingdome they goe on certifying themselues both in the one and the other of these matters so much the more as they feel that God proceeds in restoring unto them that image and likenesse of God which the first man lost by his rebellion with all those other priviledges which were lost by the ◅ame rebellion And because the principall punishment of the rebellion was death albeit he doe not deliver them from temporall death for they die as wel as others yet he delivers them from eternall death promising them the resurrection and giving them a signall thereof by the inward vivification and by the resurrection of Christ. And these men liue in the height of cheerfulnesse attending only to mortifie their wisdom◅ and their humane reason and all those other things that led them to their fore passed rebellion and which might lead them on to the like In this they abide in this they persevere and so they goe getting so much favour of God that hee doth not only cause them to feel the pardon and that happinesse which is to be in his kingdome and to possesse the image of God in it but he doth many other graces and favours unto them accepting them for his Sons This kingdome begins in this present life and is continued in that which is to come And all this feli◅ity those persons doe acknowledge from the liberality of God from the obedience of his only begotten Son Iesus Christ our Lord. CONSID. XIIII Amongst the things which Christian Piety obligeth us to believe what that is which is believed with greatest difficulty HAving set my selfe sometimes to consider with how great difficulty mans minde is brought to belieue as it ought the things of Christian piety when it sets it selfe 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 Generall by the justice of God which was executed on Christ. I am come to this resolution by co◅ering that all men being friends to their own interesses doe easily believe those things in which they loose nothing by believing them and with difficulty doe they believe those things which being believed might redound any way to their dammage In as much therefore as it being true that amongst all those things which are believed in Christian piety onely this Generall pa◅don as it is said might redound unto the dammage of him that believeth it in case it should not be true it seemeth to me that my resolution is good Holding that amongst the things which are believed this is that which is believed with greatest difficulty I might fortifie this my resolution with many reasons But this seems to be so sufficient that I will content my selfe therewith fortifying it with that which is seen by experience that even he also who gives credence to the Proclamation which is published through the world concerning the Pardon generall shews that he doth believe that dispoyling himselfe of all outward justification and boldly entring into the kingdome of God in which God equally provides for his both of things that appertain to the body and the soule neverthelesse hee findes much repugnancy in his minde when he will reduce it to those termes that he should totally hope from God the sustentation of the body and that of the soule in as much as he alwaies goes thinking and saying in himselfe And
if it should not be true that God would provide things necessary for my sustentation without mine own sollicitousnesse what shall become of me And if it be not true that God hath executed upon Christ the rigour of his justice and that by his order the Proclamation of Pardon generall be published through the world I shall remain miserably abused And it is certain that so much more any person makes these discourses by how much it seemes to him that he might of himself provide both for the one and other thing Passing on further and willing to examine whether with greater difficulty a man brings himselfe to hope from God either the sustentation of his body or that of his minde I suppose it is the sustentation of the body This I suppose to be so in regard that a man brings himselfe with lesse difficulty to expect from God that which he certainly knowes he cannot be able to obtain of himselfe It being therefore true that a man doth more distrust of himselfe touching his justification then his sustentation it is concluded that there is greater difficulty to bring a mans selfe to hope for his corporall then his spirituall sustentation Having gone thus far with my consideration I well understand what the cause is that the rich man enter◅ with difficulty into the kingdome of God And willing to perswade my minde that it should bring it selfe to depend on God as well in corporall as in spirituall things I bring to remembrance how Christ doth promise them for vantage to the◅ who seek the kingdome of God And I suppose that finding all that which Christ promiseth in things pertaining to the soule to be true I haue no cause to doubt that I should not finde 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 generall and since that I am entered into the kingdome of God from which the first man was driven by rebellion and that I goe on recovering the priviledges which the first man lost by his rebellion ought I to doubt that God without my sollicitousnesse will not provide for me in outward things since it is true that the first man as long as he remained in the kingdome of God was provided of them without his own sollicitousnesse And that this is true I know from hence that amongst those other punishmets with which God chastned his rebellion this was once In the sweat of thy browes shalt thou eat thy bread From all these Considerations I gather that it becomes me to attend with my minde 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 haue accepted and believed the Proclamation of the Pardon generall and am entred into the kingdome of God as I know that it is true that with greater difficultie a man brings himselfe to trust in this matter then in that other Together with this I gather that I shall then bee entirely a citisen of the kingdome of God when I shall depend altogether on God being a lively and true member of the son of God Iesus Christ our Lord. CONSID. XV. How Christian persons ought to governe themselves in their tribulations afflictions and troubles BEcause humane wisdome as we haue otherwhere said thinks that it is humility not to haue confidence in God and that it is pride to haue confidence in him it is necessary that a Christian person should alwaies stand upon his guard touching this point in such manner that he come not to be couze◅ed with the white for the black nor the black for the white When a pious person findes himselfe in some great trouble distresse he is sollicited by the Divell through the meanes of humane wisdome perswading him that it is amisse to believe that God shall deliver him from that distresse and trouble in which he finds himselfe and that that which appertaines to him is only to bring his minde to content himselfe of that which God will doe concerning him This perswasion seemes pious and holy but being examined with a Christian spirit a man may know in it a certain spice of desperation and diffidence which consisteth in that first part where it is said that it is a misse to haue confidence in God And although the second part with the desire of reducing the minde to submit it selfe to God by good yet it is marred by the first Now to the intent that the second may be good the Christian spirit makes the first good perswading every pious person when it sees him in distresse and trouble that God hath promised that hee will make account of them that make account of him and that he will not suffer them to be evill entreated of worldly persons nay rather he will haue great care of them and will help thē and will defend them Thou makest account of God hold then for certain firme that God makes accompt of thee and that by and by he will draw thee from this distresse and trouble in which thou findest thy selfe in such sort as the wicked who seek thy harm shall haue no cause to rejoyce of thy harme Speaking to him these words it redu◅eth to his memory all the promises that God in holy Scripture makes pertaining hereunto And when the pious person that is in tribulation is made capable of this truth and stands firme and constant in this hope it perswades him to reduce his minde to content himselfe of that which God will doe with him in that tribulation And in such case this conformity with the will of God is pious and holy because it is founded upon confidence which is a pious and holy foundation To this humane wisdome opposeth it selfe and saies Thou having seen that God permits that his should be persecuted afflicted and evill entreated in what canst thou found thy confidence that he will free thee from this affliction and trouble In what I say O Christian canst thou found this confidence To this the Christian spirit replies It is true that God permits all that you say to befall them which are his but when it is for the cause of the Gospell for the manifestation of his own glory for the illustration of his own name and not for the malignity and appetite of the men of this world God well consents that his Saints shall be evill entreated when they are evill entreated because they be Saints For from hence redound all that which we haue spoken of But he doth not now consent when they are evill entreated as men for the things of the world For he hath promi◅ed altogether the contrary David glories not to haue seen in all his life any ◅ust man forsaken of God And in this very selfe same may all just men boast themselves for albeit God permits that
which a man should make with the world and with his own selfe and to the martyrdome whereunto hee ought to be ready Christ added And let him follow mee I conceive a man doth not obtain piety justice and holinesse through the resolution nor through the martyrdome but through the imitation of Christ in as much as imitating Christ he goes recovering in his minde the image and similitude of God with which the first man was created pretending to recover it also in his body in the resurrection of the just where having obtained impassibility and immortality the Christian shall perpetually rejoyce with Iesus Christ our Lord. CONSID. XVIII In what things that person who pretends and desires to enter and to persevere in the kingdome of God ought to be exercised and what a man brings of his own thereunto VNderstanding that which our Lord Iesus Christ saith that none can come unto him except his eternall Father conduct him And understanding what S. Peter saith that Faith is not for all men and that Faith is the gift of God I understand likewise that it is not in any mans power to believe to loue and to haue confidence Neither is it in a mans power to know God nor to know himselfe nor to hate the world and himselfe For as much as all this must come unto him by particular and especiall favour of God in such sort that as it seems hereby it is not in mans power to form himselfe touching the inward so that he should become pious just and holy for all this must come unto him from God On the other side I perceive many Exhortations and Admonitions of which the holy scripture is full by which generally men are exhorted and instructed unto piety iustice and holinesse I conceive that it appertaines to every man to pretend to desire and procure Piety Iustice and Holinesse but seeking it of God pretending to haue it altogether from him and by him And as I understand it appertaines to that Christian man that exercises himselfe 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 refrayning the affections and the appetites at least in outward things in which they may be restrained that is to say not to see that which would give satisfaction to thine eyes and not to heare that which delights thy eares and so in all the other outward senses in which a Christian may overcome himselfe separating his body when he cannot separate his minde But aboue all things a Christian man ought to attend principally not to content the men of this world neither to walk nor to speak after the rellish of their words ever more remembring himselfe of that saying of S. Paul If I seek to please men c. In which matter hee ought to obserue this rule If so be he be sollicited to please men in things contrary unto piety he shall in no wise please them if in things conformable to piety alwaies And if in indifferent things he shall please them in those things in which he displeaseth himselfe and he shall not please them in those things wherein he findes his own proper satisfaction In such manner that then he shall bring himselfe not to please men when they desire of him things contrary to piety and when he shall haue in those things his own proper satisfaction And in this manner he shall not forbeare to satisfie them because he would not satisfie them but because he would not offend piety and because he would not giue nourishment to his minde touching its own satisfaction To this passe a man shall easily bring himselfe recommending himselfe to God and alwaies living with watch over himselfe imagining that hee liues amongst more then mortall enemies amongst which it becomes to stand alwaies on his guard that nothing may happen unto him unawares And exercising and occupying himselfe in this he must not pretend hereby to get piety justice and holinesse but he shall pretend only to keep his minde very wakefull and his manners well moderated to the intent that when it shall please God to give unto him piety justice and holinesse they may fall into his soul so happily and prosperously as water falls on good ground when it is plowed and purged from thornes and stones Holding this for certain that as the Tiller when he cleares his ground from thornes and stones doth no way oblige God that he should send his raine his Sun upon it so neither doth a man by purging and cleansing the appetites of his body and the affections of his minde oblige God that he should send his holy spirit to him And as the Sun and the rain doth more good to the earth which it findes plowed and purged from thornes and stones so in like manner the holy Spirit doth more good to the minde which he findeth free and purged from affections and appetites And after this manner the Christian man understanding that which belongs to him and exercising himselfe therein and understanding what hee is to expect from God and desiring it in short time shall finde himselfe much comfortable to the image of God unto that of Iesus Christ our Lord. CONSID. XIX That the Christian life consisteth in this that a man esteem himselfe dead to the world and pretend to liue to God THe Christian name in the first beginning was in the eyes of the world so vile so despised dishonoured and abject that none accepted it but only they who being called of God and having set an end to Ambition to Glory and all worldly reputation did esteem and judge themselues altogether dead unto the world And properly this name of a Christian was taken by them when they came unto Baptisme in such sort that it was first that they were called of God and that they did esteem and judge themselves as it were dead unto the world and after that they came to Baptisme in which they took the Christian name For those which were baptized although they were formerly called Saints were afterward called Christians in as much as being chosen of God they did accept the justice of God executed on Christ and being baptized they became dead and buried as much as belongs to the world and they were raysed up and did line towards God making profession to imitate Christ who died with ignominy to the world liveth gloriously to God This S. Paul meant where hee saith that the Christians are dead and buried in Babtisme with Christ în his death to the intent that as Christ was dead and buried and liveth so we also being dead and buried may liue We Christians are dead and buried as well in respect of our being dead on the Crosse with Christ as also in respect of the opinion which the world hath of vs and of that which we have of the world and we are raysed up and Liue as
well in respect that wee are raysed 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 haue of him endeavouring to make our selves very like to the Image of his onely begotten Son Iesus Christ our Lord. After that the Christian name began to hee honoured and glorious in the eyes of the world Kings and Emperours themselues being honoured thereby And after that Baptisme is given and communicated to them which doe not persevere in that first deliberation to iudge them selves dead unto the world albeit in baptisme the Christian name is taken and that in Baptisme a man doth promise and make profession to imitate Christ in as much as he died unto the world and liues to God For although in the eyes of the world it be an honourable thing to take the Christian name and to make the Christian profession it is a dishonour to accomplish that which is promised to keep the profession Men commonly contenting themselues with taking that part with Christ which is now honourable that is the name and the profession care not to take that which is ignominious that is to dye unto the world nor that which the world neither sees nor understands that is to liue unto God And therefore that which S. Paul saith belongeth not unto them for they are neither dead with Christ nor are raised with Christ for none riseth but he who is dead I consider that it belongs to a Christian to the intent he may satisfie the name which he holds and obserue the profession which he hath made in his Baptisme to reduce himselfe to that deliberation to which men in the beginning of the manifestation of the Gospell did reduce themselves resolving themselves in this manner I am dead and buried as much as belongs to the world for when they baptized me they slew me and buried me I am raised up and liue towards God for when Christ died I was buried in Baptisme with Christ in his death I began to rise and to liue with Christ in his resurrection and in his life God killing the flesh of Christ on the Crosse 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 livelinesse of affections and appetites then in a man who truly and effectually is dead and buried And it being likewise true that I am raised and aliue it is needfull that all those affections and conceits should be aliue in me which are in a man who is truly and effectually raysed up He that liues with this deliberation and resolution will liue on his guard and watchfulnesse in such sort that when he shall know in himselfe any affection or any appetite which belongs to a man that liues to the world straight way he will labour to kill it saying this belongs not nor appertaines to me who am dead to the world And when he shall finde himselfe sollicited by any thing that is matter of honour and of worldly esteem or when he shall resent himselfe because the one or the other is taken from him hee will quickly provide remedy for the evill saying I know I liue not unto the world why then I ought not to pretend unto or to esteem that which the world esteems and if I liue unto God I ought not to pretend unto nor to esteem but only that which God pretends unto and esteems that is that I should esteem my selfe dead buried in respect of the world and that I should esteem my selfe raised up and liue unto God in such sort that I being dead and buried unto the world ought not to pretend unto the things of the world nor I ought not to resent myselfe when I am deprived of them and being raised up by God and living unto God I ought to pretend unto the things of God and to be grieved and to resent my selfe when I shall be deprived of them And the things of God which a Christian ought to pretend unto are the holy Spirit that may rule and govern him and which may maintain him in the possession of the kingdome of God in this present life as much as may be and in eternall life as it ought to be and this by Iesus Christ our Lord. CONSID. XX. That in the Infirmity Amendment and Health of the mind Men ought to govern themselues as in those of the body IN the Infirmity in the Amendment and in the Health of the minde I conceiue that those men which remaine in the kingdome of God ought to govern themselues as discreet men govern themselues 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 seekes discreet and experienced Physitians who by applying unto him his convenient medicines and giving him a right regiment doe cure him Even so he that finds himselfe sick in his minde ought to seek a spirituall and experimented Physitian or Physitians that may set him in the way of the knowledge of Christ that so becomming the member of Christ he may be healed of the Infirmity of his soule of which I understand all those are healed who being called of God doe belieue in Christ all others whosoever remain in their infirmity Furthermore I would say that the discreet person that is upon recovery of his bodily infirmity liues alwaies very attentiue and very wary of himselfe in all things being carefull not to eat any thing that may cause him to relapse nor to commit any excesse that may make him fall into the same inconveniency so hee who findes himselfe to haue any health of minde whilst he remaines upon his recovery ought to liue very attentiue to himselfe and very wary over himselfe in all things being carefull not to engage himselfe in any of those things which may cause him to relapse or loose any part of that health which he hath gotten being alwaies when ever he comes into conversation and in other affaires of the world attentiue and watchfull not to take any of those things that may doe him hurt even as he carries himself that is upon recovery in banquets and other occasions where he is afraid to erre in any thing that may spoyl his bodily health feigning that he eats and doth not eat and entertaining himselfe in such sort that hee hurts not his bodily health nor offends those that behold him Furthermore I would say that as he who having been sick and upon recovery although he finde himselfe well if he be a discreet man yet doth not suffer himselfe to be transported to eat things contrary to his body nor do any dammageable exercises although hee doâ—… not liue with that attention with which he lived when he was upon recovery being afraid to return unto the sicknesse from which he was cured so in like manner he that finds himselfe healed
serving God and Christ in those things which are not required of them nor are acceptable unto him and by which they doe peradventure more procure the wrath of God against themselues In this errour I understand it all men come who govern themselues in Gods affaires with humane wisdome not knowing God nor knowing Iesus Christ our Lord. CONSID. XXXIX That Quickning answereth to Mortification and the glory of the Resurrection answereth to Quickning THis is certain that as soon as a man being inspired of God accepts the covenant of justification by Iesus Christ our Lord he begins to dye unto the world and to liue unto God to dye unto Adam and to liue unto Christ to come out of the kingdome of the world and to enter into the kingdome of God And that at that time which a man dyes the soule being separated from the body hee doth accomplish his dying to the world his dying to Adam and his comming out of the kingdome of the world and that when he shall arise again his soule returning to unite it selfe with the body he shall liue perfectly and entirely unto God he shall liue unto Christ and shall abide in the kingdome 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 remaines with his body and the estate of another man already dead his soul being severed from his body I understand the difference that shall be between the estate of a man how much soever mortified he be to God to Christ whilst he continues in this present life from that estate in which he shall stand being raised to God to Christ in eternall life understanding that there shall be without all compare greater difference between the state of the Resurrection and that of Vivification then is between the state of Death and that of Mortification although this should be never so great I would say that much greater is the difference between a man raised up and him that is quickned then that which is between a man that is dead aâ—…d him that is mortified understanding that the mortified stands as it were dead standing â—…rucified unto the world and unto himselfe rather in the other life then in this and that he who is quickned 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 â—…e in eternall life as the Vivification is in the present I would say that the glory of the resurrection shall answer to the perfection of the Vivification Whence I gather that since Vivification answereth to mortification in this present life and that the glory of the resurrection in eternall life shall answer unto vivification it belongs to the pious Christian who desires to liue eternall life to attend to mortify himselfe much to become much like to Christ in his death that he may be likewise much like to Christ in his surrection in which a man shall perpetually abide in the kingdome of God together with the son of God himself Iesus Christ our Lord. CONSID. XL. Two Wills in God one Mediate and another Immediate IN God I consider two Wills one Mediate and Generall and another Immediate Particular With one I understand it he governs the universe And with the other I understand he governs those who are redeemed by Christ. Of the one I understand all the creatures are the executioners every one in his degree and office and of the other I understand the holy Spirit is the executioner and the persons which are partakers of the selfe same spirit Furthermore I understand that men doe oftimes grieue themselves for those effects which result from the Mediate Will of God because it seems to them to redound unto their dammage And I understand that of those effects which result from the Immediate Will of God those persons to whom they appertain doe alwaies rejoyce because they alwaies redound to their good The effects of the Mediate Will I understand to be those which result from the heavenly influences and other naturall causes which following the order that God hath set doe 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 selfe same Will And in this alteration and restraint I understand that one part of that Will of God which we call Immediate doth conâ—…ist because it followeth not the common and generall order The other part of the Immediate Will of God I understand consists in those things which he himselfe doth by his word and by the holy Spirit such as are the Creation of the world and particularly that of Man the Reparation of mankinde by Iesus Christ the Vocation of the participation of this good the Iustification with all the other spirituall 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 hee made himselfe subject to the Mediate Will of God under which subjection I understand all evills doe consist and all troubles to which our humane nature is subject amongst which death is a most principall one In this discourse that hath been said I understand two things the one that Adam disobeying God made us subject to that Will of God which is Mediate and theâ—…eupon to evils and to death And that Christ obeying God returnes his to the subjection and to the Will of God which is Immediate and therefore he frees them from evils and from death From death he frees them habilitating them unto the Resurrection in which they shall liue an eternall life And from evills he doth sometimes free them causing that those should not touch them which should touch them according to ordinary course At other times depriving them of the feeling of them and othertimes mortifying them therewith In such sort that the evill is converted into good in such sort that like as he doth not in such manner free them from death that they should not dye but he doth abilitate them to a most happy everlasting life so neither doth he free them from evills in such sort as they should not touch them but hee doth abilitate them to draw good out of these evills The other thing which I understand is that the continuall sighing of a man that feels or begins to feel in himselfe the benefit of Christ ought to be desiring and demanding to be freed from the subjection of Gods Mediate Will and return under that Will which is Immediate For God being soveraignly good or rather good it selfe in that Immediate Will of his there can be nothing but that which is such as he himselfe And I think assuredly
God knowing to pray as he ought he is heard in his prayer that being granted him which he demands Consideration as I understand ought to bee helped on mans part who considereth of spirituall things with his proper experience I would say that he who considers should haue proved in himselfe those things of which holy Scripture speaks in such manner that by what hee findes and knows in himselfe ◅e comes to understand that which is written in holy Scripture They who consider without this experience goe in the dark and goe groping and albeit they sometimes divine and some other times they doe hit right not having the proofe thereof in themselues they neither know whether they doe hit right nor rellish that wherein they doe hit right And they who are in prayer helped from the holy spirit and in consideration are helped by their own proper experience oft-times hitting right or rather as it were alwaies they doe both know that they hit right and they doe rellish that wherein they doe hit right To bee better understood I declare my selfe with two authorities one of S. Paul and the other of David daring to put the example in my selfe I say that reading that of S. Paul Even as the testimony of Iesus Christ is confirmed in you willing to understand it well first I will work with the book of prayer praying God that he will open unto me the way for the understanding of these words and in my prayer I stand steady as much as I can keep my minde firme in it Afterwards opening the book of consideration I begin to consider within my selfe of what Christian matters I haue any experience and I begin also to examine what is that testimony of Iesus Christ which hee brought unto the world And finding in me the government of the holy spirit and feeling my selfe justified in the justice of God executed in Christ which two things are so joyned together that a man can hardly understand which of them he feels most either the goverment of the holy spirit or the justification by faith and understanding that the testimony which Christ published unto the world doth principally resolve it selfe into two parts that is into that The kingdome of heaven or the kingdome of God which is all one drawes neere and into that which he speaking of his own bloud saith For you and for many it shall be shed to remission of sinnes Of which two parts one hath intent unto the kingdome of God which is begun to be felt and tasted in this present life and is continued and perpetuated in life eternall the other un◅o the justification that is by Christ I come to resolve my selfe that S. Paul understood that the Corinthians might testifie by their proper experience that Christ spake the truth in the testimony which hee gaue unto the world as well touching the comming of the kingdome of God as also of justification by the justice of God execured in his most pretious flesh And I understand that so much a man may call and judge himselfe a Christian in as much as he hath this testimony of Christ our Lord confirmed in himselfe In like manner willing to understand that of David For I am a stranger with thee c. and having opened the book of Prayer I open that of Consideration and I goe examining in what manner I am a Pilgrim and stranger in this present life And finding that I am such in as much as I am not knowne nor am prized nor esteemed in the world and in as much as I doe not prize nor esteem the world And finding likewise that God in this selfesame 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 doe that with it which thou dost And I understand that in this manner the Saints of the Law were strangers with God and in this manner are the Saints of the Gospell 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 alwaies erre when he sets himselfe to consider without having first opened the book of Prayer And I think that alwaies as it were when this selfesame is moved to pray motion is the instinct of God Out of all this I gather that this being true that the true understanding of the Scripture ought to be sought by meanes of these two interpreters or books which are Prayer and Consideration and that prayer needs to bee 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 himselfe to holy Scripture it appertaines to liue in a continued desire that God would giue unto him his holy spirit and to attend to the mortification of all that which is flesh humane wisdome in him to the intent that vivification may succeed to mortification for they only who haue begun to be mortified and to liue can consider by their own proper experience for they onely feele in themselves the spiritual gifts of God which they obtain who belieue in Iesus Christ our Lord. CONSID. LV. Against curiosity and how the holy Scriptures ought to be read without curiosity MAns minde desires to maintain it selfe aliue and to conserve it selfe in its liuelinesse with divers meats amongst which as I understand Curiosity is that which most pleaseth it and most satisfieth as well in regard of it selfe as that alwaies there goes ambition and vanity mingled therewith And I understand that this Curiosity is so savory unto the minde of man that it feeds thereon in what manner soever this meat be seasoned dressed so that it be Curiosity Now it being needfull that this humane minde should dye to the intent that in the persons who attend unto Christian piety that resolution may be maintained which knowing themselues to be dead on Christs Crosse they haue made and doe make with the world and with themselves It is also needfull 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 holinesse which are the most pretious things may be pretended And amongst these I hold for most dangerous the study of holy Scripture whē it is with curiosity for albeit it is ordinarily a good meanes to kill the minde of man the minde is on the other side so liue that it converts it into curiosity delighting to maintain it selfe with that alone when it cannot with other
their writings of the knowledge of good and evill in that of which it is capable in which thing it is also illustrated in them by the spirituall light And that they have renounced it and mortified it in that of which it is incapable that is in the justification by Christ in the reconciliarion with God in the regiment and government of the holy Spirit and generally in all celestiall things spirituall and divine I understand it indeed that the felicity would be much greater and the perfection of a man that the knowledge of good and evill were totally extinct and dead and the spirituall light were totally kindled and alive But I understand that the flesh passible and mortall is not a subject habilitated for so great felicity And I understand that this shall be after the resurrection when it shall have obtained impassibility and immortality in the mean space it is necessary that the Saints should serve themselves of the knowledge of good and evill and of the naturall light because they converse and deale together with men who serve themselves of the selfe same science and of the selfe same light following in that the counsell of Christ be you wise as serpents Mat. 20. and that which S. Paul saith be you wise in understanding 1. Cor. 14. Here two things offer themselves unto mee The first that because the knowledge of good and evill the Naturall light Prudence and Humane reason are in a man through his disobedience of God and are of the state of depravation it comes to passe that this science this light and this prudence never give man true felicity nay rather as Solomon affirmes As the science the light and wisdome increase the affliction the anguish and the griefe increase and therefore felicity decreaseth The second that considering that Adam before he had the knowledge of good and evill was not ashamed to stand naked and after he had the knowledge of good and evill was ashamed and cloathed himselfe I come to understand that whilest a man hath the spirituall light and serves himselfe thereof he knowes no defect in any of the workes of God nor doth pretend to correct and moderate them And whilest he hath the knowledge of good and evill and serves himselfe thereof he knowes defects in the workes of God and pretends to correct and amend them such is the arrogancy of the men who glory to have the knowledge of good and evill to have much naturall light much prudence and much human reason And such likewise is the humility of the men which have the spirituall light who stand in the Kingdome of God standing by the faith of the Gospell incorporated in the Son of God Iesus Christ our Lord. CONSID. CVII In what manner from a man 's not knowing himselfe nor God there is caused in him an impossibility in accepting the Grace of the Gospell BY how much I set my selfe more profoundly to consider the benefit of Christ considering that it is in all and upon all them that accept it so much the more doe I marveile that all men run not after it and embrace it and set it in their hearts there being offered unto them by way of guiâ—…t the remission of their sinnes the reconciliation with God and consequently immortality and life with Christ And having set my selfe many times to consider whence it may proceed that all they who have knowledge of this most singular grace doe not accept it I have understood that it proceeds from a man 's not knowing neither himselfe nor God And in effect it comes to passe that man not knowing in himselfe the impiety and the malignity and the rebellion which are naturall to him through originall sinne he doth not distrust himselfe to be able of himselfe to satisfy God to be just before God In the selfesame manner it comes to passe that man not knowing in God bounty mercy and fidelity doth not trust in God and so cannot perswade himselfe nor secure himselfe in his minde that the justice of Christ appertaines to him that God accepts him for just by reason of that which Christ suffered And if a man knew himselfe considering himselfe impious malignant and rebellious not onely of himselfe but for being as he is the son of Adam he would distrust himselfe to be able of himselfe to justify himselfe And if he knew God knowing in him bounty mercy and fidelity he would easily trust himselfe of him accepting the pardon which the Gospell offers him and so much the more as knowing himselfe it would not seem strange to him that God should pardon him without his proper merit the evills inconveniences wherein he knowes himselfe 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 sinne saying behold J was shapenin in wickednesse c. whence I understand that as it is impossible that a man not knowing himselfe nor knowing God should accept the grace of the Gospell and should secure himselfe with it so it is impossible that a man knowing himselfe and knowing God should pretend or thinke to justify himselfe by his own proper workes nor to avoid the evill not to apply himselfe to the good And if one shall say unto me How then did the Hebrew Saints who knew themselves and knew God pretend to Iustify themselves with the sacrifises which the law commands I will answer that the Hebrew saints did not place their iustifications in their sacrifices but in the word of God which promised to pardon them they making those sacrifices And here I understand that here it was much more difficult to the Hebrew saints because they knew themselves and knew God to reduce themselves and to hold themselves for iust sacrifising then it is for the Christian saints who know themselves and know God to reduce themselves and to hold themselves for iust believing and accepting the grace of the Gospell in as much as it is most certain that the Hebrew saints in sacrifising knew that they gave unto God that which they themselves out of their naturall inclination did delight to give him and that which they knew is not pleasing in it selfe or for it selfe nor contents God as is approved by many things which we read in the old holy Scripture and is particularly in the Psalmes and Isaia And in as much also as it most certain and true that the Christian Saints believing know that they give unto God that which by their naturall inclination they would not give and that which God delights and would should be given unto him as is approved by all the Scripture Whence I take this resolution that the men who in the time of the Gospell pretend to iustify themselves working give testimony of themselves that they know not themselves neither know God That they who pretend to be iust believing give testimony of themselves that they know themselves
neglect the Consideration of Gods Worke in his heart through the Word doth amisse both are to be done the Scriptures still used and Gods worke within us still observed who workes by his Word and ever in the reading of it As for the Text They shall be all tâ—…ught of God it being Scripture cannot be spoken to the disparagement of Scripture but the meaning is this That God in the dayes of the Gospell will not give an outward Law of Ceremonies as of old buâ—… such a one as shall still have the assistance of the holy spirit applying it to our hearts and ever outrunning the Teacher as it did when Peter taught Cornelius there the case iâ—… plaine Cornelius had revelation yet Peter was to be sent for and those that have inspirations must still use Peter Gods Word if we make another senâ—…e of that Text wee shall overthrow all means save catechizing and set up Enthusiasmes In the Scripture are Doctrines these ever teach more and more Promises these ever comfort more and more Ro. 15. 4. To the 33 CONSID. The Doctrine of this Consideration cleareth that of the precedent For as the servant leaves not the letter when he hath read it but keepes it by him and reads it againe and againe and the more the promise is delayed the more he reads it and â—…ortifies himselfe with it so are wee to doe with the Scriptures and this is the use of the promises of the Scriptures But the use of the Doctrinall part iâ—… more in regard it presents us not with the same thing only when it is read as the promises doe but enlightens us with new Considerations the more we read iâ—… Much more might be said but this sufficeth he himselfe allowes it for a holy conversation and refreshment To the 36 CONSID. On these words Neither fearing chastisement for transgressiion nor hoping for reward for observation c. All the discourse from this line till the end of this Chapter may seeme strange but it is sutable to what the Author holds elsewhere for he maintaines that it is Faiith and Infidelity that shall judge us now since the Gospell and that no other sin or vertue hath any thing to doe with us if we believe no sinne shall hurt us if we believe not no vertue shall helpe us Therefore he saith here we shall not be punished which word I like here better then chastizement because even the godly are chastized but not punished for evill doing nor rewarded for weldoing or living for all the point lies in believing or not believing And with this exposition the Chapter is cleare enough but the truth of the Doctrine would be examined however it may passe for his opinion in the Church of God there is one fundamentall but else variety To the XXXVII CONSID. On these words That God is so delicate and sensitive c. The Apostle saith that the wages of Sinne is death and therefore there is no sinne so small that merits not death and that doth not provoke God who is a jealous God To the 46 CONSID. On these words Exercise not thy selfe in anything pretending Iustification He meaneth I suppose that a man presume not to merit that is to oblige God or justify himselfe before God by any acts or exercises of Religion but that he ought to pray God affectionâ—…tely and fervently to send him the light of his spirit which may be unto him as the sunne to a Travellour in his journey hee in the meane while applying himselfe to the duties of true Piety and syncere Religion such as are Prayer Fasting Almeâ—…-deedes c. after the example of devout Cornelius To the 49 CONSID. On these words Remaining quiet when they perceive no motion c. In indifferent things there is roome for motions and expecting of them but in things good as to relieve my Neighbour God hath already revealed his Will about it Therefore wee ought to proceed except there be a restraining motion as S. Paul had when hee would have preached in Asia and I conceive the restraining motions are much more frequent to the godly then inviting motions because the Scripture invites enough for it invites us to all good according to that singular place Phil. 4. 8. A man is to embrace all good but because he cannot doe all God often chuseth which he shall doe and that by restraining him from what he would not have him doe To the same CONSID. Vpon these words A man's free-will doth consist c. He meanes a mans fre-will is only in outward not in spirituall things To the same CONSID. On these words Neithor Pharaoh nor Iudas c. could cease to be such This doctrine however true in substance yet needeth discreâ—…t and wary explaining To the LVIII CONSID. Vpon the seventh difference By occasions I suppose hee meaneth the ordinary or necessary duties and occasions of our calling and condition of life and not those which are in themselves occasions of sinne such as are all vain conversations For as for these pious persons ought alwaies to avoid them but in those other occasions Gods Spirit will mortify and try them as gold in the fire To the LIX CONSID. Upon these words And with doubtfulnesse I see he prayed in the Garden To say our Saviour prayed with doubtfulnesse is more then I can or dare say But with condition or conditionally he prayed as man though as God he knew the event Feare is given to Christ but not doubt and upon good ground To the LXII CONSID. This Chapter is considerable the intent of it that the world pierceth not godly mens actions no more then Gods is in some sort true because they are spiritually discerned 1. Cor. 2. 14. So likewise are the godly in some sort exempt from Lawes for Lex iusto non est pofita But when he enlargeth them hegoes too farre For first concerning Abraham and Sara I ever tooke that for a weaknesse in the great Patâ—…k And that the best of Gods Seâ—…vants should have weaknesses is no way repugnant to the way of Gods Spirit in them or to the Scriptures or to themselves being still men though godly men Nay they are purposely accorded in holy Writ Wherefore as David's Adultery cannot be excused so need not Abraham's Equivocation nor Paul's neither when he professed himselfe 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 Aâ—…anias seemes by his owne recalling an oversight yet I remember the Fathers forbid us to judge of the doubtfull actions of Saints in the Scriptures which is a modest admonition But it is one thing not to judge another to defend them Secondly when he useth the Word Iurisdiction allowing no Iurisdiction over the godly this cannot stand and it is ill Doctrine in a common-wealth The godly are punishable as others when they doe amisse and they are to be judged according to the outward fact unlesse it be
evident to others as well as to themselves that God moved them For otherwise any Malefactor may pretend motions which is unsufferable in a Common-wealth Neither doe I doubt but if Abraham had lived in our Kingdome under government and had killed his sonne Isaac but he might have been justly put to death for it by the Magistrate unleffe he could have made 〈◊〉 appeare that it was done by Gods immediate precept He had done justly and yet he had been punished justly that is in humaâ—… foro secundum praesumptionem legalem So may a warre 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 sayes they are equally exempt with God that is dangerous and too farre The best salve for the whole Chapter is to distinguish Iudgments There is a judgment of authority upon a fact and there is a judgment of the Learned for as a Magistrate judgeth in his tribunall so a Scholar judgeth in his study and censureth this or that whence come so many Books of severall mens opinions perhaps he meant all of this later not of the former Worldly learned men cannot judg spirituall meâ—… actions but the Magistrate may To the LXIII CONSID. The Authour doth still discover too slight a regard of the Scriptures as if it were but childrens meat whereas there is not onely milke there but strong meat also HEB. 5. 14. Things hard to bee understood 2. PFT 3. 16. Things needing great Consideration MAT. 24. 15. Besides he opposeth the teaching of the spirit to the teaching of the scripture which the holy spirit wrot 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 pretious esteem the word of God as their Ioy and Crowne and their Treasure on earth Yet his owne practice seemes to confute his opinion for the most of his Considerations being grounded upon some text of scripture shewes that he was continually conversant in it and not used it for a time onely and then cast it away as he sayes strangely There is no more to be said of this Chapter but that his opinion of the scripture is unsufferable As for the text of S. PFT 2. Ep. 1. 19. which he makes the ground of his Consideration building it all upon the word uutill the day starre arise it is nothing How many places doe the Fathers bring about Vntil against the Heretiques who disputed against the Virginity of the blessed Virgin out of that text MAT. 1. 25. where it is said Joseph knew her not untill shee had brought forth her first borne Sonne as if afterwards he had knowne her and indeed in common sence if I bid a man stay in a place untill I come I doe not then bid him goe away but rather stay longer that I may â—…peak with him or doe some thing â—…e when I doe come so 〈◊〉 Peter bidding the dispersed Hebrews atâ—…end to the word till the day daâ—… doth not bid them then cast away the word or leave it off but however he would have them attend to it till that time and then afterward they will attend it of themselves without his exhortation Nay it is observeable that in that very place he preferres the Word before the sight of the Transfiguration of Christ. So that the Word hath the precedence even of Revelations and Visions And so his whole discourse and sevenfold observation falls to the ground To the 65. CONSID. on these words Acknowledging the benefit received by Iesus Christ our Lord like as it betides unto a thirsty Travellour to whom â—… This comparison is infinitely too base there is none of the references which we have had with our Lord Iesus Christ dissolved but infinitely perfected and he shall ever continue our glorious head and all the influences of our happinesse shall ever descend from him and the chief our glory shall aâ—… I conceive consist in that which he saith amongst the last words that he spake in the 17. Iohn v. 24. Father I will that they also whom thou hast given me â—…ee with me where I am that they also may behold the glory which thou hast given me before the foundation of the world To which agreeth that which S. Paul writes 2. THES 1. chap. v. 9. To the 69. CONSID. upon these words So much faith as thereby to remove Mountaines Divines hold that justifying faith and the faith of miracles are divers guifts and of a different nature the one being gratia gratis daâ—…a the other gratia gratum faciens this being given only to the godly and the other sometimes to the wicked Yet doubtlesse the best faith in us is defective and arrives not to the point it should which if it did it would doe more then it does And miracle-working as it may be severed from justifying faith so it may be a fruit of it and an exaltation 1. IOHN 5. 14. To the 94. CONSID. By Hebrew piety he meaneth not the very Câ—…remonies of the Iewes which no Christian observes now but an analogat observation of Ecclesiasticall and Canonicall lawes supeâ—…duced to the scriptures like to that of Iewes which they added to their divine law This being well weighed will make the Consideration easy and very observeable For at least some of the Papistâ—… are come noâ—… to what the Pharisees were come in our Saviours time CELIO SECVNDO CVRIONE A SERVANT OF IESVS CHRIST to all those that are Sanctified by God the Father saved and called by Iesus Christ our Lord The Mercy the Peace and the love of God be multiplied unto you SEE here Brethren we make tender unto you not of Boccace his Hundred Novelties but of the Hundred and ten Considerations of Valdesso the great importance whereof I shall declare unto you Many both Ancient and Modern have written of Christian afsayres and of them some better then others but who he is next the Apostles of our Lord and the Evangelists that hath written more substantially and Divine-like then Iohn Valdesso would perhaps be hard to finde There be some of them that have left indeede many great and laborious Bookes but amongst them there are also many of little importance and that are not much necessary to a Christian life being fraught with unprofitable Questions and Philosophicall dtsputations from whence hath sprung a thousand inconveniences in the Church of Christ. And to give a proofe that I say the trueth in this matter I set downe some of these inconveniences whereby Iudgment may easily be given of the rest First therefore in aâ—… much as they have written huge Bookes they could not avoid many falsities follies and vanities For as the wise man testifieth