most christianly and when they would bring themselves with humane industry to have confidence to believe and love finde most difficulty in this are true Christians incorporated in Iesus Christ our Lord. CONSID. LXXVIII Two griefes one according to the world and the other according to God And two weaknesses one according to the flesh and the other according to the Spirit AS Saint Paul puts two griefes one according to the world and saith that this causeth death and the other according to God and saith that this causeth life Even so I put two weaknesses one according to the Flesh and I understand that this causeth feare and another according to the spirit and I understand this causeth love And I put them because I feele them in the Griefes which S. Paul puts understanding that then a man feeles griefe according to the world when he falls into some such inconvenience as causeth shame or losse or any other discommodity in the eyes of the world in the reputation and dignity of the world And I understand that this griefe causeth death in as much as a man that grieves in this manner except he speedily remedy his griefe becomes blasphemous against God in as much as attributing unto him the cause of his griefe he laments of him and by being blasphemous against God he comes to get himselfe eternall death In the selfe same manner I understand that then a man feeles griefe according to God when he falls into any inconvenience by reason whereof he feares to be deprived of the grace of God and of the holy spirit of Christ and of God himselfe And I understand that this griefe causeth life in as much as he who is grieved in this manner doth more and better know himselfe and ◅o doth more cordially recommend and remit himselfe to God and from this recommending himselfe to God he comes to obtain resurrection and life everlasting For the two weaknesses which I put I understand that a man is then weak according to the flesh when his weaknesse growes from selfe love And I call weaknesse to resente himselfe for those things which come to passe against his will This weaknesse I understand causeth feare for where selfe-love is there is alwaies fear And I understand that this weaknesse is tolerable in Christian persons being no signe of impiety but of imperfection ◅n the selfe same manner I understand that a man is then weak according to the spirit when his weaknesse growes from the love of God resenting himselfe when he sees himselfe deprived of God or of any of the things that are of God which are meanes to him to grow in the love of God and in the confidence in God This weaknesse I understand causeth love because it proceeds from love and so is converted into love and is therefore laudable and a signe of christian perfection Weaknesse according to the Flesh but not blame-worthy I understand was that which S. Paul felt for the reprobation of the Hebrewes And weaknesse according to the spirit I understand was that which S. Paul ◅elt through the sting of the flesh and that which he felt for the sicknesse unto death of his friend And that also was weaknesse according to the spirit which they of Miletum felt for the departure of S. Paul Whence I gather that Christian persons ought not to grieve themselves much in their weaknesses that are according to the flesh since in them they be tolerable for they are not mortall And that the selfesame Christian persons ought to rejoyce much in their weaknesses which are according to the spirit in as much as they are signes of perfection and the way of vivification of resurrection and of eternall life The sons of this world feele the griefe that is according to the world but they doe not feele the griefe which is according to God And those of God feele the one and the other griefe the one in as much as Adam lives in them and the other in as much as Christ lives in them The sons of this world have indeed the weaknesse that is according to the flesh but all of them doe not know it for weaknesse neither feele it as such The weaknesse which is according to the spirit they neither have nor know nor feele And the sons of God have know and feele both the weaknesses knowing in the weaknesse that is according to the flesh the reliques of the old Adam and knowing in the weaknesse that is according to the spirit the renovation of the new Adam our Lord Iesus Christ. CONSID. LXXIX How perilous the errors be which men doe pretending piety I Hold for certaine that amongst those errors which wee who are the sons of God committing may offend God the greatest are those which are committed pretending piety That this is true I see as well by the rigorousnesse with which God hath chastized these errors according as it is read in holy Scripture as also because it appeares in the selfe same Scripture that God hath with his hand restrained them who have been his not consenting that they should fall into these kind of errors not having done the same in other errors wherein they have had intention to satisfy their appetitites and affections Of the rigorousnesse with which God hath chastized them who have erred pretending piety he might principally give testimony who willing to hold up the Arke of the Testimony which to his seeming was about to fall died instantly And Saul who was deprived of the kingdome of Israell and perpetually deprived of the grace of God for the sacrifize that he made to God for the victory that he had against certain nations of which God had given him command that he should not leave any live thing which should not passe the edge of the sword Whereupon if any shall demand saying Why then hath not God used the selfe-same rigorousnesse with others who have erred more perniciously pretending piety as a man might say with S. Paul who before he was a Christian pretending piety persecuted and slew the Christians I will make answer First that as hitherto God hath not given me the accompt thereof And then I will say that God doth not use this rigorousnesse except with them who are of the number of his And S. Paul when he was in that error was not in the number of those who were Gods the Hebrew people having then left to be the people of God and therefore his error was not chastized as that of Vzzahs nor as that of Sauls That God hath restrained with his hand his elect not suffering them to erre in piety albeit he haue suffered thē to erre in other things it serves me for a most effectuall example that which is written of David who pretending piety desired to build the Temple of Hierusalem and God did not consent thereunto because it was not his will that he should build it unto him and therefore hee should haue erred if he had builded it And the
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
considered foure countersignes whereby spirituall persons may discover whether he that comes unto them comes called of God or comes on his own designes being called by his own proper loue I would say whether he that despising that false religion which the men of the world follow would apply himselfe unto that true religion which the sonnes of God follow comes freed from the deceipt by his own wisdome and by his own humane reason or purely by the participation of the holy spirit For as I understand they who come to bee freed from the deceit of false religions by humane wisdome are alwaies impious and are pernitious to spirituall persons The first countersigne is The great affection to spirituall things being delighted in them and running after them with anxiety And I call spirituall things all those things which are properly of the holy spirit and are inward divine things such as are the reading of holy Scripture disâ—…urses of holy things continuall prayer and continuall adoration in the spirit that is for a man to bee contented with what ever God doth holding it for holy and for just and for good as much as the frailty of the flesh permits The second Countersigne is The totall abhorring of all those conversations and of all those readings of men and of books in which there is no part of the holy spirit to be seen For I understand that a man that hath truly tasted the conversation and the reading of those persons and of those books in which the holy spirit is cannot tast other men and other books and if hee doe rellish them it is a signe he hath not tasted those other The third Countersigne is To approue the things of the holy Spirit the conceits and the knowledges and the apprehensions that are obtained by the holy spirit and that with the minde and not with the wit Humane wisdome doth sometimes approue spirituall things not with the minde but with the wit and by opinion not by inward sense And I understand it that a man that hath the inward feeling doth easily know when one approves it with his minde or with his wit The fourth Countersigne is The Mortification of the minde and of the body of the minde in all the affections that are according to the world amongst which I put especially Curiosity in what way soever it come palliated and adorned and of the body in all the appetites that are according to the flesh Humane wisdome approues and teacheth mortification but however much it approue and teach it there never was yet nor never shall be man that without the Christian spirit I would say without remaining incorporated in Christ can obtaine it in such sort that it may not be easily discerned by him that shall in part haue got it by Iesus Christ our Lord. And therefore I resolve my selfe in this that pious and Christian persons may securely admit unto their conversation and acquaintance those men whom they shall see affectioned unto spirituall things drawn away and disenamoured from those things in which the holy spirit hath no part and those of whom they shall see the things of the holy spirit to be approved and in whom they shall see true mortification holding for certain that humane wisdome and humane craft sufficeth not to feigne nor to dissemble in all these things although it suffice for some of them even in this not altogether but in part And this part is easily discovered by pious persons and Christian to whom it appertaines to use the Serpentine wisdome in such sort that making use of these foure Countersignes they shall know those who come unto them making shew of sheep being indeed wolves and so doing they shall make use of that help which Iesus Christ our Lord gives CONSID. XLVIII That hee who prayes and workes and understands doth then pray worke and understand as hee ought when hee is inspired to pray to worke and to understand S. Paul in the 8 to the Romans understands that Prayer is one amongst those other things wherein in our weaknesses and infirmities wee are favoured of God and helped by the Spirit of God And so hee saith that we not knowing how to pray as wee ought the Spirit of God prayeth for us Whereby I understand that then holy Spirit prayes for us when it moves us and when it moves us to pray for then it prayes in us And I understand that he who prayes with the Spirit of God demands that which is the will of God and so hee doth obtaine what he will And he who praies with his owne Spirit demands that which is his owne will wherein consisteth the not knowing neither what nor how we ought to pray Mans minde is presumptuous and arrogant and not willing to yield that it knowes not what nor how it ought to pray saith I will crave of God that hee should doe his owne will and so I cannot erre and doth not consider that to pray in this manner comes because a man cannot choose and that peradventure it would not goe well with him nor is convenient that God should doe his will as it was not convenient for Ezekias when death was intimated unto him and that he doth not know how he shall content himselfe and conforme with the will of God But man not willing to give himselfe as overcome no not by this neither saith I will demand of God that he would cause that I should content my selfe with that which shall be his will and so I shall be sure to hit the marke and doth not consider that oftentimes it is better for a man not to content himselfe nor to conforme himselfe with Gods will as it was better for Hezekias and as it is better for those persons who grieving and resenting themselves for that which God doth come to re-acknowledge themselves and to know God and to humble themselves and to exalt God in such sort as will they nill they mans mind is forced to confesse that which S. Paul saith that we know not what nor how wee ought to pray And he who confesseth this understanding from the selfe same S. Paul that the Spirit of God praies for us and in us will apply himselfe to pray God that he would give him his Spirit to pray for him and in him When he that prayes by humane Spirit saith those words of the Pater noster Thy will be done albeit they be words spoken with the Spirit of God he doth not pray with the Spirit of God because hee doth not pray being inspired but taught And S. Paul doth not say That the holy Spirit teacheth us to pray but that he prayes by us and that hee prayes in us I will adde this That they who pray with their owne proper Spirit when they obtaine that which they demand in Prayer they feele in their minds a contentednesse mixed with pride and with selfe estimation and they who pray with the holy Spirit obtaining that which they demand
That the holy Scripture is like a Candle in a dark place and that the holy spirit is like the Sunne This shewed by s◅aven conformities SAint Peter in his second Epistle understands that a man that attends unto piety having no other light to guide him in it the that of the holy Scripture is like unto a man that is et in a dark place having no other light in it then that of a candle and he understands that the man that attends unto piety having obtain'd the spirit of God which guides him and sets him in the way is like unto a man that stands in a place wherein the sun-beames enter which make it cleare and resplendent Where I consider seaven things The first that as the man set in a dark place stands better with a candle then without it so the man that attends unto piety which to him is a dark place in as much as humane reason and wisdome doe rather doe him harme then good in it stands better with the holy Scripture then without it The second thing which I consider is that as a man in a dark place sees not the things that are therein so clearely and manifestly with a candle as hee might see them with the sun so a man that attends unto piety doth not understand nor know the things of God nor God himselfe so clearly and manifestly with holy Scripture as he might see and know them with the spirit of God The third thing which I consider is That as a man set in a dark place with the light of the candle onely stands in danger to remaine in the dark any occasion happening to extinguish the candle so the man who attending unto piety hath no other light then that of holy Scripture stands in danger to remain without light there comming any occasion that may depriue him of the holy Scripture or of the true understanding thereof The fourth thing which I consider is that as it sometimes befals a man set in a dark place where the light of the candle is that being desirous it should giue more light he snuffes it himselfe or seeks some other to snuffe it and in the snuffing it comes to passe that it is extinguished and a man remains without light So unto a man that attends only unto piety with that which he knows and understands by holy Scripture it sometimes comes that willing to understand more or better in it or by it either he himselfe interprets it or seeks some to interpret it to him and in interpreting it comes to passe that of holy Scripture making it humane Scripture a man remaines in the dark albeit hee doth not so perswade himselfe The fift thing which I consider is that as on the Sun-beames entrance into an obscure place where a man serves himselfe of the light of a candle it comes to passe that a man sees more clearely then before all the things that are in that place the candle remaining as it were without light and without splendor in such manner that now a man being desirous to see the things that are in that place that which he least looks upon is the candle So the holy Spirit entring into the minde of a man that attends unto piety serving himselfe of the Scripture to that intent it comes to passe that a man understands knowes the things of God and God himselfe more clearely then he did before the holy Scripture remaining in as much as to him ward as it were without light and without splendour in such manner as now being desirous to understand the things of piety and desirous to know God that which he least looks upon is the holy Scripture attending to cōsider with the holy Spirit that abides in his minde not with that which is written in it And therefore S. Peter well commends the study of holy Scripture but whilst a man stands in the dark place of humane wisdome and reason and he wills that this study should continue so long untill the light of the holy spirit shine into the mind of a man understanding that this light being come a man hath no more need to seek that of holy Scripture which departs of it selfe as the light of the candle departs when the Sun-beames enter and even as Moses departed at the presence of Christ and the Law at the presence of the Gospell The Sixt thing which I consider is that as a man which enjoyes the light of the Sun when he did certainly know that it would not fayle him albeit he would not cast away the candle for the benefit receaved but would rather leave it to the intent it might serue another to that purpose which it had served him and yet notwithstanding would not serve himselfe thereof in that which hee did before serve himselfe so the man that enjoyes the light of the holy spirit knowing certainly that it cannot fayle him albeit he doe not cast away holy Scripture but rather leaues it that it may serue to another for that which it hath served for unto him neverthelesse hee doth not serue himselfe of it in that whereof hee did formerly serve himselfe as I haue already at other times considered The seventh thing that I consider is that as it is not of the essence of the Sun when it enters into a place where a candle stands to shew and discover all that which the candle containes in it so likewise it is not of the essence of the holy Spirit when it enters into the minde of him who being applied unto piety serues himselfe of holy Scripture to shew and discover all the secrets that stand shut up therein albeit it doe shew and discover that part of them which God will shall be discovered unto a man to whom the holy Spirit is given The gifts of the holy Spirit are different and the holy Scripture being written by divers persons who had different guifts of the holy Spirit and so writ diversly by consequence it is understood of those persons who haue the holy Spirit of one in one part and of another in another part according as the gifts are different which are communicated from God with the holy Spirit by Iesus Christ our Lord. CONSID. LXIV In what manner Jesus Christ our Lord will be followed and imitated HAving at other times in these Considerations touched as I then understood that which Iesus Christ our Lord saith He that will come after me let him deny himselfe and take up his Crosse and follow me I come now with better consideration to say that I understand that in these words Christ saith Every man that will follow me being desirous to be a Christian let him renounce that which humane wisdome teacheth him saying that a man ought not to be wanting to himselfe to his own and to his honour with intent not to be wanting unto God nor to them that are Gods nor to the honour of God And let him take upon himselfe his Crosse which is his
mortifie it whilst he liues And he mortifies it rather with the consideration then with outward effects And the consideration is of that which Christ suffered of the being dead on the Crosse with Christ and the being raised with Christ and that it is his intent to liue in life eternall with Christ which considerations are of such efficacy in a man that making him to loose the tast of all things of this present life it mortifies in him all that is flesh and all that is world albeit I doe not think that it dies altogether untill that a man dye indeed From all this is gathered that humane wisdome knows not what thing mortification is and that the law of Moses commanded it but did not giue it and that it is onely gotten through the incorpororation wherewith wee who believe are incorporated in Iesus Christ our Lord. CONSID. LXXXV Foure manners by which a Christian knowes God by meanes of Christ. HAving often spoken of the knowledge of God as of a most important thing and so much that in it felicity and eternall life consisteth And having said that there are three waies to know God One by the contemplation of the creatures which is proper to the Gentiles the other by reading of the holy Scriptures which was proper to the Hebrews and the other by Christ which is proper to Christians And having never remained satisfied in this third I would say in the manner of that understanding through the which we Christians know God by Christ after that I had well considered it I finde Foure manners by which we Christians know God by Christ. The first is by the Revelation of Christ The second is by the communication of the holy spirit The third is by christian Regeneration Renovation And the fourth is by a certain inward vision by revelation of Christ. I understand that a Christian knows God when Christ himselfe suffers himselfe to be known because wee then know God in him he being the expresse image of God conformable to that he saith to S. Philip He that sees mee he seeth my Father also Ioh. 14. And conformable to what S. Paul saith Colos. 1. speaking of Christ who is the Image of the invisible God And that it is true that a Christian knows God by Revelation of Christ is manifest by that No man knows the Father but the Son and he to whom the Son will reveal him Mat. 11. This Revelation I understand is inward having nothing that is visible and so it appertaines to the inward eyes and not to the outward And this presupposeth the knowledge of Christ. I would say that to the knowledge of God by Revelation of Christ the knowledge of Christ proceeds which I understand consisteth in knowing his Divinity his Humanitie his being Divine and Humane his glory and his ignominy his dignity and his basenesse and so his omnipotency and his humility And it is certain that I knowing that Christ is the Image of God and seeing in him Omnipotency Iustice Truth and Fidelity I come to know not now by relation of holy Scripture but by the revelation of Christ himselfe that there is in God omnipotency justice and truth fidelity for as much as these things are in Christ and Christ is the Image of God In such manner as hee who in this manner knowes Christ not by relation of men but by inward revelation of Christ himself may say with truth that he knowes God in Christ As the man to whom S. Paul in whom was a great part of the image of Christ should haue discovered all his minde all his inward things might haue said with truth that hee knew Christ in S. Paul although this comparison serves not to ascertaine but to explain that which I would say By the communication of the holy spirit I understand the christian knowes God for I understand that the holy spirit is given to them that believe in Christ. And understanding by S. Paul that the spirit of God searcheth out the deep secrets of God I understand that we also know God himselfe and by Christ in as much as the holy spirit is given unto us by Christ Christ himselfe being he that gives it unto us by the will and ordinance of God even as by the selfe-same will and ordinance the light is given unto us by the sunne And it is certain that the holy spirit is efficacious in mee that am a christian to make mee know omnipotency in God through the great power which he shewes in mee mortifying me making mee alive to make mee know wisdome in God by the wisdome which I get through his holy spirit to make mee know justice in God because he justifies me in Christ to make me know truth in God because he keepes promise with me and to make me know goodnesse and mercy in God because he beares with my slothfulnesse and sinnes And so I come to know all these things in God not now by relation of Scriptures but by that which the holy spirit workes in me which is communicated to me through Christ. By the Christian Regeneration and Renovation I understand that a christian knowes God For I understand that he being regenerated and renewed by the holy spirit which is communicated unto us by Christ goes on leaving and renouncing the image of Adam which is proper unto us by the humane generation by which we are naturally the sons of wrath we are enemies of God impious rebells and infidels and goes on taking and recovering that image of God which is proper unto us by christian regeneration by which we are as it were naturally the sons of grace adopted sons of God we are the friends of God pious obedient and faithfull and so by litle and litle we come to know God in us knowing in us those divine perfections which the holy spirit attributes to God And getting the regeneration and the renovation through the holy spirit and the holy spirit through Christ it comes to be true that by Christ we know God in us And it is a cleare ease we should never know in God truth fidelity justice bounty were we not first true faithfull just good c. It being naturall of man to judge of others according to that which he knowes in himselfe By a certaine inward vision I understand that a christian knowes God after that he hath known him by the revelation of Christ by the communication of the holy spirit by the Christian regeneration And for as much as belongs to this knowledge I referre my selfe to that which I have said in another Consideration Wherein I have set certain comparisons by which a man that hath not attained to this knowledge of God may in some sort arrive to understand in what it doth consist And if he doe arrive I am sure that there will come upon him so great a desire of this knowledge that he will continually goe after God saying unto him these amorous words shew unto me thy
because this is a thing most alienated from her own proper generation And besides this I understand that as in â—…ase a worme should come to understand in what manner a man is generated of another man and would make other wormes to understand it they would never be capable thereof it being a thing altogether alienated from their generation so supposing that some one man should come to understand the divine generation of the sonne of God and would make other men understand it they would never be able to understand because it is a thing most different from their generation And therefore extreme great is the rashnesse of men who with their naturall light only will understand this divine mystery and also great is that of them who will understand it being helped by the holy Scriptures in that language And hence it comes that albeit S. Iohn understood the divine generation of the sonne of God and would give it to understand to men they are not capable thereof not understanding that which according to S. Iohn the words signify with which he would declare it as it were to say what thing S. Iohn meant saying Logos oâ—… Verbum willing also to shew better the incapacity of humane intelligence in the divine generation of the sonne of God I thinke on this wise that if it be incapable of the spirituall regeneration of them who being incorporated by faith in the sonne of God come to be the sonnes of God by adoption how much more shall it be uncapable of the divine generation of the proper son of God Now the humane intelligence is uncapable of this spirituall regeneration all they who are regenerated know by experience knowing in themselves that they should never have understood this divine mystery if they had not experimented it and knowing also that although they labour to make them capable who are out of it they doe nothing at all as the worme also should doe nothing at all which having understood how the matter of humane generation goes would make other wormes capable thereof This selfe-same I understand by that discourse which S. Iohn tells that passed between Iesus Christ our Lord and the great Master of Israel called Nicodemus who came to speak with him by night And so it is that Christ speaking unto him of the spirituall regeneration whereby a man leaves to be the son of wrath and becomes the son of grace leaves to be the son of Adam and becomes the son of God Nicodemus with all his naturall light withall his humane Sciences and with all his intelligence of sacred Scriptures was so incapable of this spirituall regeneration that Christ marveiling at it said unto him Art thou a Master in Israell and knowest not these things And addes If I have told you earthly things and you believe not how will you believe if I tell you Heavenly things Willing to say If thou beest incapable of this spirituall regeneration which although it be spirituall is neverthelesse such as is wrought here on earth and in the men of earth how much more incapable wilt thou be of the divine generation to believe it of which I would speak unto thee for as much as it is not done on earth but in Heaven and is not done in an earthly thing but in an heavenly Let this then be the conclusion that it being true that whilest a man is without the spirit with all his naturall light with all his sciences and human learnings and writings he is not only uncapable to understand the divine generation of the only begotten son of God but he is also uncapable to understand the spirituall regeneration of the adopted sons of God Let none be so bold without having obtained the spirituall regeneration to presume to understand it nor to speak of it Nor let none be so rash that without having obtained the spirituall regeneration and having been admitted to those sacraries of God unto which S. Iohn was admitted when he said In the begining was the word he should dare to will to understand it penetrate nor compasse it with his wit and humane discourse holding for certain that of this divine mystery they only are capable unto whom by the will of God the proper son of God Iesus Christ our Lord will reveale it CONSID. XCVI That as then a man knowes himselfe a pilgrim in this world when because God loves him the world persecutes him COmmonly all men esteem themselves cittizens of those places where they were borne esteeming themselves pilgrims and strangers in all other places They who pretend that every place is a mans country esteem themselves strangers no where They who being regenerated and renewed by the holy spirit are more then Man esteeming themselves Cittizens of the Kingdome of God and of eternall life esteeming themselves pilgrims in all countries of the world The first following sence goe after the judgement of sensuality The second following the naturall light goe after prudence and human reason And the third following the spirituall light goe after Faith Hope and Charity The first delight themselves of that which pleaseth sensuality The second despising that which pleaseth sensuality seek their proper glory and their proper satisfaction of their mindes The third despising both the one and the other thing love the honour of God and the glory of Christ. The first the world loves The second the world despiseth albeit on the other side it prize and esteeme them And the third the world despizeth hates and persecutes The first God knowes not The seconn God abhorres The third God prizeth loves and favours Where I doe not understand that God prizeth loves and favours this third sort because the world despiseth them abhorres them and persecutes them but that the world despiseth abhorres and persecutes them because God prizeth them loves them and favours them Farther I understand that from their thus feeling themselves on one part prized loved and favoured of God and on the other part despised persecuted and hated of the world it redounds that they following where the holy spirit leads them running after Faith Hope and Charity esteem themselves Pilgrims in this present life esteeming themselves Cittizens of eternall life Esteeming themselves Pilgrims in this present life they live like Pilgrims having no intent to inherit in this present life nor to rejoyce of that which they rejoyce who are Cittizens thereof and so they passe lightly through all these things setting affection to none of them And holding themselves Cittizens of eternall life they begin to live as they live there and they have intent to inherit in it and to rejoyce in that which they rejoyce in who are cittizens thereof and herein they set their affections They I understand that albeit the remembrance of death frightens them in regard of the sence in regard of the livelinesse that is in them in their affections and appetites in regard of esteeming themselves Pilgrims in this present life and cittizens of eternall life it
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
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
superstitious works If this which thou saist be true what need were there to make mention of works Were it not better that the Scripture stood solid in saying that whosoever shall believe shall be saved and whosoever shall not believe shall be condemned To them I will answer three things The first that from their not understanding the Scriptures it proceeds that they finde inconstancy in them and they would not finde it if they understood them they should understand them if they would not understand them with prudence and humane reason which is incapable of the things which are of the spirit of God such as are the holy Scriptures The second That God having as it hath been said to iustifie his sentence before men who see not but the outward it is necessary that hee should alleage the works which are outward those which give testimony of the Faith of him who believes and of the infidelity of him who believes not And the third That all men being most ready to work evill and most slow to work well it seems a necessary thing that the holy Scripture should use this manner of speech to refrain the pronesse to evill and to incite the slownesse to good to the end that as they who now feel the Regeneration and Christian renovation should depart from evill and apply themselves to the good onely for the duty of the selfesame regeneration and renovation to observe the Christian decorum not to grieve nay rather to reioyce the holy spirit So they also who begin to feel themselves regenerated and renued shoul doe the selfesame to make firm their vocation and to work their salvation And that should they also doe who doe not know the regeneration nor renovation for feare of being condemned And so even these should be lesse evill And they being lesse evill should be more good for their proper interest untill such time as having begun to feele the affections of the Christian regeneration and renovation they also may be good not doing evill and doing good not now for feare and for interest but onely for the duty of Christian persons incorporated in Iesus Christ our Lord to whom be glory forever CONSID. XCIX Whence it proceeds that men bâ—…eve not that all our sinnes were chastised in Christ or they believe is with difficultie COnsidering the extreme difficulty wherewith men bring themselves tobelieve the Gospell the good news of the Remission of sinnes iustification and reconciliation with God for the iustice of God executed on Christ For as much as they also who believe by revelation and divine inspiration finde more difficulty in believing this Remission of sinnes Iustification Reconciliation then all other things besides which the Christian Church believes I haue many times set my selfe to think whence this difficulty may proceed And lastly I am come to this resolution that to believe this Remission of sinnes Iustification and Reconciliation a man findes in himselfe the contradiction of his evill conscience and from hence it comes that with extreme difficulty they who belieue by divine Revelation and divine Inspiration bring theÌ„selves to hold themselves for just They who believe by opinion and relation being never able to bring themselves to this They who believe being inspired untill they finde peace in their consciences doe not entirely belieue the Gospell And finding peace in their consciences the inward contradiction ceasing the difficulty of believing the Gospell is taken away They who believe being taught as they never finde peace in their consciences they never believe the Gospell For the inward contradiction never ceaseth that not ceasing neither doth the difficulty in belieuing cease nay whilst the contradiction lasteth the difficulty may be called impossibility Men doe easily believe by relation of holy Scriptures that God is most omnipotent most just They believe that Christ is most innocent and pure from all sin They believe that Christ suffered by the will of God for in none of these things they finde inward contradiction which sufficeth to cause that they should not believe that which holy Scriptures affirme And not to exclude the benefit of Christ they believe also that Christ satisfied for originall sin for neither in this doe they finde contradiction in as much as their consciences not accusing them of originall sin they not knowing their own proper fault therein they easily bring themselves to believe that without their proper merit that is pardoned unto them wherein they know not their own 〈◊〉 And when it comes to the point to believe that Christ satisfied God for the sinnes that every one of them commits albeit they haue the Scriptures which most largely giue testimony thereof nay all they in conformity preach this suddenly they draw back because they finde the inward contradiction in their own consciences and so they resolve to restrain the benefit of Christ only to originall sin understanding it after their own manner or to enlarge it also to their proper sinnes but with the addition of proper satisfaction As if Christ had said I haue satisfied for the sins of you all but with condition that every one should satisfie for his own And they consider not the injury which herein they doe to Christ they consider it not because they feel it not and they feel it noâ—… because they know not Christ. They who by Gods gift believe that God is most iust that Christ is most innocent that it was the work of God that Christ should suffer and that he suffered for originall sin in the end reduce themselves to believe that through Christs sufferings they get remission of sinnes and are iust and are now in the grace of God reconciled with God considering in this manner if God be most just if Christ be most innocent if that which Christ suffered he suffered by the will of God and the will of God was that hee should satisfie for originall sin it is also true that men who haue obtained the whole pardon of their sins are iust and are reconciled with God since from originall sin it comes to all to be sinners uniust and enimies of God and it comes for us to doe things whereby we grow in iniustice in enmity With this Consideration they pacifie their consciences and facilitate their believing and hold for certain that they who doe not believe this either doe not believe that God is most iust or doe not hold that Christ is most innocent or doe not believe that it was Gods will that Christ should suffer for if they did believe it they would believe that which followes that is that he suffered not for himselfe but for them and so would holde themselves for Iust. Here I understand all this First the blindnesse of humane wisdome which is not capable of the truth which the Gospell preacheth Secondly the ignorance of men who not understanding whence this incapacity comes doe not attend to remedy but to cover it Thirdly that Christ satisfying for originall sin he
Liberality is so annexed to Magnanimity that he cannot be magnanimous that is not liberall so Hope and Charity are so annexed unto Faith that it is impossible that he should haue Faith who hath not Hope and Charity it being also impossible that one should be iust without being Holy and Pious But of these christian verities they are not capable who have not experience in christian matters which they onely haue who by the gift of God and by the benefit of Christ haue Faith Hope and Charity and so are Pious Holy and Iust in Christ and doe attend to comprehend that Piety that Iustice and that Holinesse in which they are comprehended being like unto God and to the Son of God Iesus Christ our Lord AMEN The end of the Hundred and Ten Considerations AN EPISTLE DEDICATORY of IOHN VALDESSO to his Commentary upon the Romans TO THE MOST ILLVSTRIOVS LADY the Lady DONA IULIA de Gonzaga PErswading my selfe most Illustrious Lady that by meanes of your continuall reading the Psalmes of David which I sent the former year unto you translated out of Hebrew into the ordinary Castillian language you have framed to your selfe a mind such as was Davids thatis alike pious alike confident in God and alike resigned to God in all things And being desirous that you passing on forward might frame to your selfe a mind like perfect like firme and like constant in those things that appertain to the Gospell of Christ as S. Paul had I now anew send you the Epistles of S Paul translated out of Greek into the ordinary Castillian by the continuall reading whereof I am certain you shall much benefit your selfe in spirituall edification But this with condition that you read them not with intent to know for curiosities sake and for vanity as men that are without piety doe who imagin to put an obligation upon God by setting themselves to read S. Paul as if one that were a Castilian should by speaking Greek suppose to put an obligation upon a Greek Emperour but with intent to frame and ground the mind according as S. Pauls was grounded and framed And of this I am to advertize you that so far forth you are to imitate David in as much as you know that he imitates God and that so farre forth you have to imitate S. Paul in as much as you shall know that he imitates Christ. This I say in regard that it appertaining to you to attend to become very like unto Christ and very like unto God endeavouring to recover that image and likenesse of God whereunto the first man was made conformable I must not be content that you should think to recover it holding only before your eyes David and S. Paul as samplers for to summ up the accompt it would by this meanes betide you as it doth to a Picture drawer that takes a copy of another picture whereby it comes to passe that he doth not only fall short of the naturall but that he attaines not to the perfection of that Picture which he copies out And if he doe it it 's to be deemed a kind of miracle I say therefore this doth not content mee for I would that you should so long set David and S. Paul for yoursamplers as your heart serves you not to set God and Christ for your patternes but alwaies endeavouring so to perfect your selfe in that which belongs to piety in that which belongs to the Gospell as that at least the heart serving you to propound Christ and God for your patternes you should come to draw the image so like to the proper image of God and to the proper image of Christ that the image might serve for a sampler to others even as the images of David and of S. Paul doe now serve for samplers unto you And if happily it seeme to you that what I now say is a new thing and not formerly practized know that it is of great antiquity and much practized although because it is not understood it seemes to be new and not formerly put in practice That this is so appeares by that which S. Paul writes to the Corinthians who as he there saies were as yet carnall and not spirituall Be you imitators saith he of me even as I am of Christ meaning thus much imitate â—…ee even as I imitate Christ. Whence I conceive that if the Corinthians had been spirituall he would not have said unto them imitate mee that is take a copy from that image which I have drawn of Christ but he would have said unto them as he saith unto the Ephesians that where spirituall Be you imitators of God as dearely beloved Children meaning thus in as much as you are the sonnes of God and exceedingly beloved of God see that you attend to recover the image and likenesse of God not taking the sampler from any man but from God himselfe And verily it seemes that our Lord Iesus Christ himselfe had this intention in as much as in one place saying Learne of mee for I am meek and lowly in heart he saith in another place Be you perfect according as your heavenly father is perfect See here it is then no new thing nor unusuall that I propound in counselling you to take the picture from the proper image of Christ and from the proper image of God but an old thing and such as hath been practised by Christ himselfe and by his Apostle S. Paul It now remaines that recommending your selfe to God you should apply your mind thereunto And that you shall doe by imitating David as farre as he imitateth God and is conformable to the image and likenesse of God having taken out his own picture from God himselfe imitating S Paul as farre as he imitateth Christ and is conformable to the image and likenesse of Christ having taken out his own picture from Christ himselfe And stay not here but passing on farther think that you are to imitate God taking out your picture to the life from the selfe same image of Christ and from the selfe same image of God And because the continuall reading of the History of Christ would much further you in the imitation of Christ and in taking your picture of Christ in as much as many of Christs works and many of Christs words carry great efficacy in them and by them as I conceive God works much more effectually upon the hearts of men mortifying and quickning them thereby more then by any other written in the Scripture I intend by the favour of God to serve you in them as I have served you in David and in S. Paul And know for certain that as in reading of S. Paul a man may perceive the marveilous effects of the crosse of Christ so by the reading of the History of Christ a man may come to know see and feel in a wonderfull manner the proper crosse of Christ and under the name of crosse I understand all that which was of weaknesse and infirmity in
of the Ceremonies and Superstitions that arise frō it as also they who attend to cause others to obserue them are severe and rigorous against them that doe not obserue thē From hence I understand the cause whence the severity and rigour in the Hebrewes did proceed And hereby I doe not marvell if they that in being superstitious and ceremonious are like unto the Hebrewes are also severe against the vices and defects of men And that which I more esteem is that hereby I understand why God in the time of the law was severe and rigorous shewing more severity and rigorousnesse unto men then piety and mercy although he did shew them both the one and the other And I esteem it much more that hereby I understand that because after that God sent his onely begotten son Iesus Christ our Lord into the world men stand not subiect to the Law but under the Gospell which is estranged from severity and rigour it comes to passe that they who belong unto the Gospell being the people of God are not severe nor rigorous against the vices and defects of men but are rather pittifull and mercifull And also it comes from hence that God shews more pitty and mercy then severity and rigour In such manner that the affection of severity and rigour in a man is a signe of selfe-loue and of a minde subject to the law to superstitions ceremonies as were the minds of the Hebrews And a pittifull and mercifull affection is a signe of mortification and of a minde freed from the Law by the Gospell such are those of true Christians members of Iesus Christ our Lord. CONSID. LXI In what manner a pious person governes himselfe in those things that befall him EVery Pious person in those things that come unto him in this present life as I understand governes himself in this manner The accidents being of that quality that his own will concurres not in them if they be adverse and contrary as the losse of honour or of estate or the death of some person deare unto him he comforts himselfe saying so it hath pleased God And if they be prosperous and favourable as the increase of outward and inward goods he doth not pride himselfe considering this is the work of God and not mine The things being of that quality that his own proper will concurres in them if they be of evill such as are his proper defects and sins he embraceth himselfe with Christ saying If in me there be defects and sins there is in Christ satisfaction and justification And if they be of good and of favour in outward works or in inward sentiments he doth not grow proud because in such matters he sees the goodnesse of God and not his own proper goodnesse And I understand that the content which such a person finds in those things which he doth well is much like to the content which a person may feel when a person makes a good letter because another that writes well leads his hand by his I would say that as such a person contents himselfe seeing a letter made with his hand although not with his industry attributing the industry to him that guided his hand and attributing to himselfe the errours that are in the letter knowing that the other would haue made a better with his own hand so the spirituall person doth content himselfe of the consideration of the works which God doth in him and by him attributing them to God and attributing to himselfe the errors that are in his works knowing that they would be much better if God had done them without him That this is true they shall understand by proper experience who haue a rellish of the things of the holy spirit which are obtained by Iesus Christ our Lord. CONSID. LXII That humane wisdome hath no more iurisdiction in the judgement of their workes who are the sonnes of God then in the iudgement of the proper works of God IN the selfe same manner and for the selfe same cause which S. Paul understood that they who are governed by the spirit of God are the sonnes of God I understand that they who are the sonnes of God are governed by the spirit of God And I understand that as humane wisdome is uncapable of the knowledge of God so likewise it is uncapable of the knowledge of them who are the sonnes of God And even as humane wisdome penetrateth not to understand the admirable ccunsell that is in the works of God neither doth it also penetrate to understand the divine counsell that is in the works of them who are the sonnes of God Both those and these being done by the spirit of God Farther I understand that humane wisdome when it sets it selfe to judge the works of them that are the sons of God condemning and taxing them through cause of that selfe same temerity which appeares when it sets it selfe to judge the works of God condemning them and calumniating them I would say that that rashnesse of men is not lesse which follow the iudgement of humane wisdome when they sett themselves to iudge evill of Moses for the Hebrews whom he slew when they worshipped the Calfe and when they sett themselves to judge evill of Abraham because he commanded his wife Sarah that she should lye saying that she was his sister and not his wife And because S. Paul cursed Ananias standing at iudgement in his presence And because hee excused his cursing saying he did not know him And when in like manner they set themselves to iudge certain things like unto these which the sonnes of God doe being governed by the spirit of God which according to the iudgement of humane wisdome are absurd and reproveable and according to the iudgement of God are holy and good I say that this is no lesse rashnesse then that with which they sett themselves to iudge evill of God because he favours many lewd men with temporall good depriving many good and because hee doth other things which humane wisdome calumniates and condemnes and for which humane Laws doe rigorously chastise those men that doe them In as much as humane wisdome hath no more iurisdiction in the iudgement of the works of pious men then in the iudgement of the works of God they being done by God himselfe and the other by those who being the Sonnes of God are governed by the spirit of God and therefore are free and exempt frō all humane law as God himselfe is free and exempt I would say that men should not haue had more reason to haue chastised Abraham if he had killed his soone Isaac then to condemne God because he slaies many men by suddain death But this goverment of the spirit of God is not known nor vnderstood but of them who are partakers of the spirit of God itselfe as it is known by experience and as it is said by S. Paul the great Preacher of the Gospell of God and of Iesus Christ our Lord. CONSID. LXIII