CONSIDERATION I. How it is to be understood, that man was created af­ter the Image and Likenesse of God.

MANY times haue I deliberated to un­derstand, in what that Image, and Likenes of God, after which the holy Scripture saith Man was created, doth properly consist; and whilst I have endeavoured to understand by reading, I haue not pro­fitted at all: For reading drew me now to one opinion, & by and by to another, untill at last endeavouring to doe it, by Consideration it seemed to me to understand, or at least to haue begun to understand it. The selfe same God that hath given me that which I have attained, shall (I am assured) give me that, which I yet want.

[Page 2] The Image, and Likenesse of God, as I understand, consi­steth in his proper essence, in as much as he is impassible, and immortall; and as much as he is benigne, mercifull, just, faithfull, and true. With these Qualities, and with these perfections I understand that God created man in earthly Paradise, where, before he became disobedient to God, he was impassible, and immortall, hee was good, mercifull, just, faithfull, and true.

This Image, and likenesse of God, as I understand, the first man lost for his disobedience to God, and so hee re­mained passible, mortall; he remained wicked, cruel, im­pious, unfaithfull, and a lyar.

After that I haue understood this by Consideration, willing to confront it with the holy Scripture, I finde it doth much, and well agree with that, which S. Paul saith Ephes. 4. and Colos. 3. and by so much the more am confir­med in my Consideration.

And passing on farther I understand that this Image of God was in the person of Christ, as much as belongs to the soule, before his death; so that he was benigne, mer­cifull, just, faithfull, and true: And after his resurrection, as much as belongs both to soule and body, in as much as over and aboue benignity, mercifulnesse, justice, truth, & faithfulnesse, he also doth possesse immortality, and im­passibility.

And farther then this I understand, that they, who be­ing called, and drawne by God unto the grace of the Go­spell make the justice of Christ to become their own, & are incorporated in Christ, doe in this present life reco­ver, in part, that part of the Image of God, which apper­taines to the soul; and in the life everlasting, they recover that part also which appertaines to the body. And by this meanes we shall all come through Christ, to be like unto God, as Christ is; every one in his own degree, Christ as the Head, and we as the Members.

And verily it shall be a marveilous happinesse, to see [Page 3] goodnesse, mercifulnesse, justice, faithfulnesse, and truth in men; and to see them also impassible, & immortall, to see them much like to Christ, and to see them much like to God: and to see, that together with this happinesse of men, the glory of God encreaseth, and the glory of the sonne of God encreaseth; by whose meanes we shall all acknowledge to haue obtained our happinesse, acknow­ledging all of us for our Head the selfe same Iesus Christ our Lord.

CONSID. II. That mans happinesse consisteth in knowing God, and that we cannot know God, except we first know Christ.

MAny men haue laboured much, desiring to under­stand in what a mans happines doth properly con­sist: and having endeavoured this, as men by humane wis­dome, haue all of them erred in their imaginations, as they likewise erre almost in all other things, which they endeavour to know by the selfe same meanes.

This matter, which I say, so many haue with much l [...] ­bour desired to understand, Iesus Christ our Lord teach­eth us in one word, saying, This is eternall life, that they may know thee, the only true God, and whom thou hast sent Iesus Christ! As if he should haue said, herein consisteth mens happinesse, That they should know God and Christ.

But how ever Christ teach it, none understand it, but they that leave to be men, that is, they which leave the image of Adam, and take the image of Christ: for these only know Christ, and in Christ, and through Christ they know God.

Men, whilst they remain still men, come indeed to a certain knowledge of God▪ by the contemplation of the creatures, but they find not happinesse in this knowledge. For in truth happinesse doth not consist therein, consisting [Page 4] only in that knowledge of God, which they get that leaue to be men, and know God, as they are incorporated in Christ, first knowing Christ. And to them, as I understand the reading of holy Scripture, and the contemplation of the creatures, serves to encrease, and augment in them that knowledge of God, in which happinesse, and eter­nall life are found.

That knowledge of God, which they get, who know him by the creatures, as I understand, is like to that know ledge which an ill Painter gets of a most perfect Painter, by seeing the things which he hath depainted. And that knowledge of God, which they get, who know him by the holy Scriptures, as I understand, is like to that know­ledge which an ignorant man, and unlearned gets of a most famous learned man, by reading the things which he hath written And that knowledge of God, which they get, who know Christ, & are incorporated in Christ, as I understand, is like to that knowledge which I haue of the Emperour, by having seen his image, & by having had very particular information of all his usages, by the relation of persons, who are very inward with the Em­perour. And they that know God after this manner, as I understand, know God in the reading of holy Scripture, as a learned man knowes one that is very highly learned, by reading of his works. And the selfe same, as I under­stand, knew God by contemplation of the creatures, as a good painter knowes a most perfect painter, by viewing the things which he hath depainted.

Having understood this, I understand in what the hap­pinesse of man doth consist: and I finde my selfe to bee happy; and I understand much better then I did before, the great obligation that men haue to God, and to the Sonne of God our Lord.

CONSID. III. In what the Sonnes of God differ from the Sonnes of Adam.

IN as much as we suffer our selves to be ruled, and go­verned of God, in so much are we [...]e sonnes of God: so saith S. Paul, They which are led by the spirit of God, they are the sonnes of God.

And certainly so it is, that he that is the sonne of God suffers himselfe to be ruled, and governed of God; and that he, who suffers himselfe to be ruled, and governed of God, is the sonne of God. And on the contrary, they who rule and govern themselues by humane wisdome, they are the sonnes of Adam: and the sonnes of Adam rule and govern themselves by humane wisdome, nei­ther knowing, nor feeling any other regiment, or gover­ment: I understand this regiment, and goverment, as well touching that which belongs to the body, as tou­ching that, which appertaines to the soule.

The sonnes of Adam ruling, & governing themselues by their own humane wisdome, haue certain Rules, and Medicines to conserve themselves, & to maintain them­selves healthfull, and they have others to regain health when they are infirm, having, as they have, Hearbs, and Boots, and many other things, that serve to this effect. But the point lieth, that they know at what time, and season to make use of these things, which is almost im­possible.

The selfe same sonnes of Adam haue to conserve, and maintain their soules in Purity and simplicity, the Law of God, and they haue the Doctrine of Christ, & his Apostles. The point lies, that they know how to understand this Law, and this Doctrine, and that they know how to make use of it; which I hold to bee much more impossi­ble. And in case that both the one, and the other were [Page 6] possible, I should peradventure say, that as if they knew how to make use of the creatures, they should conserve themselves, and maintain themselves healthfull; so like­wise if they knew how to make use of the holy Scrip­tures, they should conserve, and maintain themselves healthfull. But holding both the one, and the other for impossible, I doe equally hold it impossible, that a sonne of Adam should maintain himselfe with bodily health, or with spirituall health.

The Sonnes of God as they goe mortifying their hu­mane wisdome, goe equally renouncing the utility of the medicine, with all other things conjoyned, and per­taining thereunto, holding only for Physitian the selfe-same God, who is to them a Father, by whom they are immediatly governed, & maintained in corporal health; if not as much as they themselves would, at least as much as is sufficient, and may serve for their spirituall health, which is the principall in them.

God suffereth them to fall into infirmity, but some­times to mortify them, sometimes to try them, and some­times that they may know him for their Father, & Lord: And when they are infirme, hee oft times heales them without using the medicines, which the sonnes of Adam use.

These selfe same sonnes of God as they goe approaching to God, they goe becomming like unto them of Samaria, that said unto the woman, Not for thy speech: they also saying unto holy Scripture, Not for thy speech: Other law, and other Doctrine haue we, that maintaines and con­serves us in holinesse, & justice. This is the Spirit of God which abides in us, which rules, and governes us in such manner, that no need haue we of other regiment, nor of other goverment, so long as we shall not sever our selves from our heavenly Father.

And as it is possible that a man may be the son of God, and suffer himselfe to be ruled, and governed of God: so [Page 7] is it possible, that a sonne of God should conserve, and maintain himselfe in bodily and spirituall health.

The sonnes of God will make use of the Physitians, & of the physick to conserue the health of the body, as they also make use of the Scripture to conserve the health of their mindes: but they doe it without putting cōfidence either in this, or in that; for all their trust stands put in God.

They make use likewise, to conserve the health of their bodies, of the observation of times, and places, as they make use of some ceremonies to cōlerve the health of their soules. This they doe rather to conforme them­selues in the outward with the sonnes of Adam, then be­cause they feel themselves needing of such observations: forasmuch as they being govern'd by God alone, observe the will of God, and wholly depend on it.

These truths they understand that prove them, the o­thers finde in them many intricacies. For the naturall man perceives not the things that are of the spirit of God: alwaies he blames them, and condemnes them.

That I may be the better understood, I put this Exam­ple: There are two men would passe a great river by wa­ding; there comes to them one that is experienced in the river, and saith unto them in this manner; If you will passe of your selues alone, you are to enter here-away, & when you are entred, you are to govern your selves thus, and thus: and if so be you will that I should passe you o­ver, come after me, and haue no feare.

Of these two men, one confident in his own wisdome, upon that which hath been told him, puts himselfe alone into the water: by him I mean the sonnes of Adam. The other having confidence in him, that is experienced in the river, goes after him: by him I understand the sonnes of God.

And as I hold for certain, that the presumption, and errour of the sonnes of Adam, is much greater folly, then [Page 8] then that of him, who when hee might passe the river with a Guide, and safely, puts himselfe to the hazard to passe it alone so I hold it for certaine, that the prudence, and discretion of the Sonnes of God, that suffer themselves to be ruled, and governed by the spirit of Christ, is much greater then that of that man, that chooseth rather to passe the river with a Guide, then alone.

And it is to be understood, that in as much as wee are Incorporated in Iesus Christ our Lord, in so much are wee the Sonnes of God.

CONSID. IV. From whence the revengefull affection proceeds in men [...] And what effects the long sufferance causeth, where­with God goes deferring the revenge of those in­juries, which men doe unto him.

PVtting on one part all the offences that from the be­ginning of the world untill this present day, have been done by men one towards another; and putting on the other part onely those, which one man inone day only doth to God; It seemes to me to behold beyond all com­parison a greater Quality and Quantity of these, then of them.

Passing on further, and considering the Revengefull af­fections in men so extreame, that there are very few in­jured, who being able to revenge themselves doe not take revenge: And considering in God, that hee being a­ble with one beck to anihilate all those that offend him, he doth not anihilate them, but rather tolerates them, and comports, and gives unto them of his good things; I have set my self to examine, whence this revengefull affe­ction in men proceeds? And what effects the Patience of God doth worke? And I hold for certaine, that the re­vengefull affection in men proceeds from the depravation of the first man: confirming my selfe in this, that if hu­mane [Page 9] nature had not been depraved, men would have been most estranged from all revenge. For the first man being created unto the Image, and likenesse of God, it is a manifest thing he was created with an affection estran­ged from revenge, as we know it to be in God. This is for that which belongs to men. From the patience, with which God suffers the injuries, which are ordinarily done him, I consider, that all these effects proceed worthy (according to my judgement) of great consideration.

The first is, that many of the injurers, and impious, become servants, and pious, which would not come to passe, if they be punished in their injuring.

The second, that if God should suddainly punish the wicked, in a short space all the wicked that are in the world would be consumed; And there being no wicked, the pious would not have the meanes to exercise their piety, the which is necessary should be exercised, to the intent, that being purified it may shine out to the glory of God.

The third is, that pious men considering how God is estranged from revenge, and remembring themselves, that that which belongs to them in this present life, is to recover the Image of God, with which the first man was created, they should reduce their mindes to leave all af­fection of wrath, and of revenge; saying, when they are assaulted, these, and other like words, My intent is to re­cover the Image, and likenesse of God, with which the first man was created. This was altogether estranged from re­venge, for as much as God being able to revenge himselfe doth not revenge himselfe: And therefore it belongs not to me to revenge my selfe, but to doe that which my God doth, to whom I procure to liken my selfe.

These three effects I finde redound to the gaine of the pious: And I finde other two, which redound to the da­mage of the impious.

The first of which is, that by how much they live the [Page 10] longer, by so much the more doe they offend, and doe in­juries: And in this manner they goe accumulating, and increasing eternall condemnation.

The second is, that with the unquietnesse, and travaile that they suffer in their owne consciences, they begin to feele in this life that which they are to suffer in the o­ther. They desire to dye, supposing to be free from their punishment: And on the other fide they would not dye, doubting that it should be augmented unto them. In so much, that through the patience, wherewith God suffers, and deferres the revenge of the injuries, which men doe un­to him, I finde three profits of the pious, and in the selfe-same I finde two damages of the wicked. Whereupon it seemes to me, that even as the good redounds to the da­mage of the wicked; so also that which seems evill, re­dounds to the profit of the pious, that doe hold, and em­brace that piety, which is obtained by faith in Iesus Christ our Lord.

I will here adde three things, the first, that God com­manding me, that I should pardon them that doe me in­jury, it is 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.

[Page 12] 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, renoū ­cing 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 [Page 13] 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 [Page 14] 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 [Page 15] 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 thē ­selues 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 inflā ­mation 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, [Page 16] 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 [Page 17] 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 with this I consider to the selfe same pur­pose, that in our Christian Determinations we ought al­waies to consider, whether that which we determine be acceptable to God or no: For it is a signe of great igno­rance [Page 18] to determine to doe a thing for the honour of God, which thing we are not certain is acceptable to God. And so I resolue in my selfe in this matter, that our Deli­berations shall then be good, and discreet, when they shall be conformable to that which God would haue from us, and conformable to our possibility; for as much as it is a foolish thing to promise another that, which is not in the power of him that promiseth to put in execu­tion. And this being true, it is well said, that the Delibe­ration consisteth in desiring, and remitting to God the execu­tion of our desires, holding for certain, that he will favour as in them for Iesus Christ our Lord.

CONSID. VIII. The Covenants which Iesus Christ our Lord made between God, and Man.

ALL men in acknowledgement of that being which we have from God, are borne with obligation to love God, to depend upon him, and to suffer our selves to be ruled, and governed by him. This obligation being hindred by our depravation, and evill inclination, draws to that, which is altogether contrary. This obligation we may call the law of nature; and we may say, that to disco­ver this obligation of ours, and this depravation, the law came, which God by meanes of Moses gave unto the people of the Hebrews. This evill inclination is so pow­erfull in the mindes of men, that however much they labour, they never come to satisfy entirely to their obli­gation.

God knowing this, sent his only begotten Sonne into the world, being made man, and was pleased, that in him should bee executed his justice for that which all men had failed, and were to [...]aile, touching the obligati­on with which we are borne. In such manner, that this is the covenant between God, and man, That they should [Page 19] believe, and hold, that that justice, which was executed up­on Christ the Sonne of God, doth free, and make them ex­empt from the chastisement, which they should deserve for that wherein they faile, in regard of the obligation with which they are borne; and that God makes t [...]em just, holds them for adopted Sonnes, and as such ruleth; and governeth them, in this present life, and afterwards raiseth them up, and shall give them eternall life.

Humane wisdome is not capable to admit this cove­nant. First, because seeing Christ a man as others are, it cannot be brought to understand, that he is the Sonne of God. Afterward, because it sees not in what to found the truth of this covenant, to believe it, and hold it for certaine, and to rely upon it. For hereunto is necessary a proper, and particular Revelation from God, which must throw down to the ground all the discourses of hu­mane wisdom; in such manner, that holding it for certain & firm, that Christ is the Son of God, and that the justice which was executed in him, doth make us exempt from that wherein we faile, touching our obligation, we doe oblige God to justify us, according to the covenant, which hee hath made with us. And being justified wee are incorporated in Christ, and planted in him in such manner, that as an hearbe is sustained by vertue of the earth where it growes, or is planted; so we are sustained by the vertue of Christ in whom we are planted, because we persevere in the covenant.

From this covenant two other covenants depend; the on [...]s, that we believe, that Christ rose glorious, and that this faith doth incorporate us in the resurrection of Christ, to the intent, that we should rise, as he arose, and that God should doe unto us that which he did unto Christ. Humane wisdome findes not wherein to found the resurrection, it believes it not; but the man that hath accepted the first covenant, doth easily accept this second. The other covenant is, that we believe, that Christ liveth an ever­lasting [Page 20] life in a soveraigne degree with God, and that this faith is to give to us eternall life, and that by this faith God should doe with us that, which he did, and doth with Christ.

Humane wisdome findes not wherein to founde the hope of this eternall life: but the man, who hath by re­velation accepted the first covenant; and by the first hath accepted the second, doth easily accept this third, in such manner, that we being certified, that Christ is the sonne of God, we doe by faith accept the covenant of justificati­on, which doth incorporate us into the death of Christ; and we doe accept the couenant of the resurrection of Christ, which doth incorporate us into the resurrection; and we doe accept the covenant of eternall life, which doth ncorporate us into that eternall life, which Christ liveth. Wee believe foure things, and God doth foure things with us. We believe, that Christ is the sonne of God, That he dyed, That he rose, And that he lives. And God makesus his sonnes, he justifieth us, he raiseth us up, and he gives us eternall life.

Of the two first we have enjoyment in this present life, and these make us, that we love God, that wee de­pend upon him; according to the obligation where with we were borne, having overcome great part of our evill inclination.

Of the other two wee shall have enjoyment in that othe [...] life; and experimenting in this life. In these two fi [...]st things, the truth, that is in the covenant, which Christ made between God, and us, we certifie our selves of the [...]uth, which is in the two second; which we shall expe­riment, when it shall please the divine Majesty: In the m [...] [...]ace let us attend to stand, and persevere in the covenant, and covenants, which Iesus Christ our Lord hath made with us.

CONSID. IX. An excellent priviledge of piety.

ALL good the works whereunto we apply our selves in this present life, doe appertaine either to the be­ing a man, or to the being godly.

The being of a man which we have, draweth us to have compassion one towards the other, to helpe one a­nother, and that, in all those things that appertain to the commodities of this life.

Piety drawes us to have confidence in God, to love him, to depend upon him; it drawes us to have confi­dence in Christ, to love him, and to preach him; it drawes us to mortification of the affections, and appetites, that are after the flesh, and it drawes us to the despising of all that which the world doth prize, as honours, states, & ri­ches. There will be a person altogether estranged from piety, who will not onely exercise himselfe in all those things, to which the being of a man which he hath, doth draw him, but also in those things, that are proper to pi­ety, enforcing himselfe also to doe those things, and hee shall doe some of them: And there will be another alto­gether pious, who shall not only exercise himselfe i [...] those things, which are properly belonging to piety, but also in those things, which are proper to that being of a man, which he hath applying himselfe unto them, when they offer themselues unto him. And as the stranger to piety exercising himselfe in those things, which are pro­perly of piety, doth not exercise himselfe in piety, but in the being of a man, which he hath; (for his principall in­tent is his own proper interest, which is proper to the being of a man.) so on the other side, the person, that is altogether pious, exercising himselfe in those things, which are proper to that being of a man, which hee hath, exerciseth himselfe in piety, because his principall in­tent [Page 22] is the glory of God, which is proper to piety. And it will come to passe, that one estranged from piety, shall preach Christ, and shall not exercise himselfe in piety, because his principall intent will be his proper glory, and his proper interest: and on the contrary it will come to passe, that a pious person will doe good to one that is without piety, and he shall be exercised in piety, because his principall intent is the glory of God: And although he was not moved to that thing with Christian charity, but with humane mercifulnesse, neverthelesse he exer­cised himselfe in piety.

Whereupon I gather, that the greatest of all others are those priviledges, which they enjoy which haue piety, which is obtained by the holy spirit, which is communi­cated to the faithfull by Iesus Christ or Lord.

I will adde this, that as he, who is estranged from pie­ty, is as it were deprived of the knowledge of the diffe­rence of works, which is here set down; so also is he de­prived of the knowledge, that he doth never exercise himselfe in piety. And that he, who is pious, doth excel­lently well understand, when hee exerciseth himselfe in those things, which are proper to a man, and when he ex­erciseth himselfe in those things, which are properly of piety, and this only bethinking himselfe a litle, or to say better, not suffering at any time his mind to wander care­lesly. In effect it is true, that these priviledges of piety are Books, which Esay saith, God hath prepared for them that loue him, that is, for them, that should come to know, and to love him, being justified by faith in Iesus Christ our Lord.

CONSID. X. In what regard the estate of the Christian person, that belieues with difficulty, is better, then of that Person which belieues with ease.

AMongst them, which haue the name of Christians, I doe consider two sorts of men; the one, extremely facile to believe in matters of Religion all that is told them; and the other extremely hard. And as I understand it, the facility of the one growes from superstition, and from litle consideration; and the difficulty of the other in believing, growes from two much consideration.

The first on no cause call humane wisdome into coun­sell; and the second call it in all things: and so with diffi­culty they are brought to belieue that, which humane wisdome doth not approue.

The first, amongst some true things which they be­lieve, believe many false, and it comes to passe, that they giue much more credit to the many false, then to the few true: The second doe not believe the false, & doubt of the true.

Considering farther, I finde that the first by the spirit of God, when it is communicated unto them, are certifi­ed of those true things, which they belieue, by which certification they goe by litle, and litle, [freeing them­selues] from deceipt in false things, and so they goe lea­ving there.

Moreover I finde, that the second, by the selfesame spirit of God, when it is communicated unto them, are certified in the true things, by which certification they fortify themselues in believing the true things, and in not believing the false things, in such manner, that the holy spirit entring into two persons, one very easie to be­lieve, and the other very difficult, it puts them in that estate, that the one combates with his own selfe, labou­ring [Page 24] to driue out of his minde those falsities, which with much facility he had been perswaded, and the other com­bates with himselfe, labouring to certifie himself in those true things, which he hath not been able to believe by the relation of men. Both these persons labour, but I hold for better the estate of the person, that is hard to belieue, then of him, that is easie, and that for three causes princi­pally.

The first, because it is more easie to belieue the truth, whereunto the hol, spirit helps, and many other things help, then to belieue a lye, which superstition, & ma­ny other things hinder from.

The second, because the person, who is easie to belieue, may with ease be deceaved; and he that is hard, suffers himselfe hardly to be deceived.

And the third, because the person, that is easie to be­lieue, resteth many daies in errour, as they rested in the Primitive Church, that were converted from Iudaisme to Christian Religion: And he that is hard, remaines free from all false opinion, in as much as he only belieues that which the holy spirit teacheth him.

Whereupon I resolue my self, that without any com­parison that estate is better, in which the spirit of God sets the person hard to belieue, when it begins to instruct him, then that, in which it sets that person, who is easie to belieue.

Together with this, I resolve my selfe in this, that that which is believed without the instruction of the spirit of God, alwaies consisteth more in opinion, then in faith, and is alwaies mingled with false, and faigned things.

Whereupon it may be understood, that when a person equally giues credit to all things that are said unto him, he is without the spirit of God, he belieues by relation, humane perswasion, and by opinion, and not by revelati­on, nor inspiration.

[Page 25] And it being true, that the blessednesse of a Christian man doth not consift in believing, but in believing by revelation, and not by relation, it is concluded, that it is not Christian faith that which is by relation, but onely that which is by revelation is the Christian, and that which makes us blessed, and that which brings with it Charity, and Hope, and that which purifies the heart, and is that, which in every thing is pleasing unto God: Of this selfe same, God make us rich by Iesus Christ our Lord!

CONSID. XI. In what ma [...]er Gods being just doth redound to the profit of them, that by Revela­tion believe in Christ.

ALL the perfections, which the holy Scripture at­tributeth to God, seem even according to humane wisdome to redound to the benefit of man, except it bee one, which seemes to redound to his dammage: for as much as it is beneficiall to a man, that God should be om­nipotent, liberall, wise, faith [...]ull, benigne, mercifull, and pittifull; but it seemes not, that it is beneficiall to him, that he should be Iust. For God being Iust, and man un­just, he findes not how to be able to saue himselfe in Gods judgement.

The goodnesse of God is so great, that being willing, 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 [Page 26] 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 [Page 27] 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 thē ­selves 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 [Page 29] 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.

[Page 30] 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 thē ­selues, 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 34] 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, & [Page 36] 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 they should suffer, when they suffer, because they bee [Page 37] Saints, & just men, he doth not consent, that they should suffer for those things, which indifferently be fall to men in this present life.

From all this which is spoken, it may be gathered, that a Christian person, when he is evill entreated for his pi­ety, and justice, rejoycing that in it, and by it the name of God is illustrated, he ought to remit himselfe wholly, and altogether to God, reducing his minde to content it selfe of that which God shall ordain, and dispose of him: and when he is evill entreated as a person of the world, he ought to believe and hold for certain that God will draw him out of that affliction, and out of that trouble with much satisfaction, and his own content; and hee ought to reduce his minde to content himselfe of that which God will doe.

And this truly is a Christian disposition of the soule, which is only found in them that stand incorporated in Iesus Christ our Lord.

CONSID. XVI. That the promises of God belong to them who belieue them.

CHristian piety requires that a Christian man should hold certainly, and firmly, that God will maintaine him in this present life with his grace, and in his grace, & that in the other life he will giue him immortality, and glory.

Humane wisdome presuming, or pretending, piety, perswades him, that hee ought to hold for certain that God will deal thus with him but on condition that hee haue Faith, Hope, and Charity, which are the gifts of God that giue life, and being to a Christian. And in the mean while humane wisdome understands not, that a man shall so far enjoy these three Graces, as he shall abide certainly, and firmly grounded in those other two things, [Page 38] wherein Christian piety requires that a Christian man should abide firm, and assure himselfe in. For in these two things doth Faith and Hope consist, from which Charity doth arise and proceed.

Whence it is well gathered, that it belongs to a Chri­stian to shut his eares to humane wisdome, and to open them to the Promises of the holy spirit; and so to attend to certifie himselfe, and found himselfe in those two first things. And as I understand the matter, he shall then ob­tain, and possesse these three Christian gifts of Faith, Hope, and Charity, when he shall certainly, and firmly belieue, that God will maintain him in this present life with his grace, and in his grace, and that in the other life he will give him immortality, and glory.

I know, will the pious Christian say, that God calls not unto him but those whom he hath first known, and pre­destinate: I know also, that those whom he calls, them hee iustifies, and them he glorifies. And I know certainly, that he hath called me, and thereby I assure my selfe, that hee hath known, and predestinated me, and that he hath justi­fied me, and that he will glorifie me. In this let him stand, in this let him confirm himselfe without doubting in any manner. For the promises of God are fulfilled with them.

That this is true, may be proved by many authorities of holy Scripture. But better it will be to say in this mā ­ner, That the truth of this matter is not believed, except it be experimented; and the experience appertaines on­ly to them, that stand incorporated in Iesus Christ our Lord.

CONSID. XVII. In what manner a Man ought to resolue himself tou­ching the world, and touching himself, that he may become a true Christian.

ALL the Christian businesse consists in trusting, belie­ving, and loving: for all this is piety, justice, and ho­linesse; for as much as a man having confidence, gets pie­ty; believing, gets justice; and loving, holinesse.

That a man may trust, belieue, and love, it is necessary to apprehend, to understand, and know: To apprehend, in what thing he ought to haue confidence, To understand in what it is cōvenient to believe, And to know that which ought to be loved. Of this wisdome, cognition, and intel­ligence, a man is uncapable, partly for the depravation, that is naturall to him, by reason of Originall sin, and part­ly by reason of that which is acquired by evill custome, & worse exercises.

The Wise man meant this, when he said, That wisdome entreth not into a minde that is evill enclined, nor abideth in a body subject unto sin.

Whereupon I understand, that a man, which desireth to trust, belieue, and loue, that he may obtain piety, justice and holinesse; to such a one it appertaines to bee wise, to know, and to understand; dispoilng his minde of all evill inclinations, and estranging his body from all evill exer­cises, and from every evill custome.

Together with this I understand, that to the intent a man may dispoile his mind of every evill inclination, it is meeter, that a man should couragiously, and generously resolve himselfe touching the world, turning his back to all the honour thereof, to all the glory thereof, and to all the estimation thereof, not pretending unto it, not procu­ring it, nor willing it in any thing, nor in any manner, putting an end to all kinds of ambition, and self esteem.

[Page 40] Together with this I understand, that to the intent a man may estrange his body from all evill exercise, and from all evill custome, it is meet, that a man should valo­rously resolve touching things which concern himselfe, renouncing in good earnest all those things, from which there doth come, or may come any satisfaction, or any corporall content; putting an end to all, estranging him­selfe from it, and abhorring it. For doing in this manner, he shall purifie his soule, and his body, and he shall make himselfe able; God giving unto him that wisdome, un­derstanding, and knowledge, which he is capable of. And so doing he shall come to obtain Confidence, Faith, and Loue, and shall be Pious, Iust, and Holy, and consequently he shall become a true Christian.

Vnto this resolution I understand that Iesus Christ our Lord inviteth every one of us, saying, Hee that will come after me, &c. And as I understand it, then a man is to be said to take his crosse upon him, when willingly he suffers the martyrdome with which the men of the world will martyrize him, whether it be of the body, or of the soule. That of the body, the true Christians of the Primitiue Church did suffer, when those which were open enemies of God, and of Christ took away their lives, because they believed in Christ: That of the minde hath been suffered, and is daily to be suffered by true Christians, that haue followed the steps of the Ancient, when they who are secret enemies of God, & of Christ, doe despise them, esteem them for vile, and for nobody; deprive them of honour, and fame. And as I understand it, this is the most cruell, and most terrible, and most un­supportable martyrdome of all: And a man that stands constant in this kind of martyrdome, may well hold him­selfe for a true martyr of Christ.

Together with this I understand, that to the resoluti­ons, which a man should make with the world, and with his own selfe, and to the martyrdome whereunto hee [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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 [Page 46] 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 [Page 47] 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 do [...] not liue with [Page 48] 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 of the infirmity of his minde, feeling him­selfe much mortified, and much quickned, ought not to liue negligently, nor to debauch himselfe, or put himself out of hisown way in the dealing, and conversations of men, and in intermedling with the outward things of the world, being afraid to return to his former infirmity by the depravation of his minde, considering that the re­lapses of the minde into sicknesse are more dangerous, as well as the relapses into bodily sicknesse; albeit God him­selfe doth ever keep from this kinde of falling those that haue got health by regeneration, and renovation, which the holy spirit causeth in those, who are incorporated in Iesus Christ our Lord.

CONSID. XXI. The difference of Sinnes, and Sinners: The Ob­ligations of Piety: The Signes of Piety and Impiety.

ALL Men that sin, sin either against themselues, or a­gainst their neighbours, or against Christ, or against God. They sin against themselues, defyling their bodies with carnall vices, and with Drunkennesse; depra­ving their mindes with Ambition, with Envy, and with Wrath: For whilst they occupy themselves in these matters, besides the naturall depravation with which they are born, they adde corruption to their man­ners. They sin against their neighbours, doing them evil, and dammage, in their persons, in their estate, in their honour, and fame, and giving them evill example, and evill doctrine. They sin against Christ, justifying them­selues by their own works: for thereby they shew that they giue no credit to Christ, touching the Covenant of [Page 49] Iustification, which covenant he made between God & Man, shedding his blood. I say they declare, that they do not hold it for a thing firmly established, that they doe not rely upon it. They sin against God, when they resent themselves, and are grieved touching that which God doth: For in grieving themselves, resenting themselves, and afflicting themselves, they shew that they doe not content themselves thereof. And this discontent of men proceeds in that, that they esteem it not good, and their esteeming it not to be good proceeds from this, that they haue not a good opinion of God, upon which selfe same ground they grow in the end even to hate God.

Now they who sin against themselves, sin against the dignity of a man: they who sin against their neighbour, sin against Charity: they who sin against Christ, sin against the Faith: and they who sin against God sin against natu­rall Piety.

They who sin against themselves, sin also against their neighbours, in as much as by their sins they giue evill ex­ample, and they sin against Christ, in as much as by their sins they make Christian religion to bee evill spoken of; they sin against God, in as much as they are convinced in themseves, either by the Law, or by their own judge­ments, that they offend God in that which they doe,

They who sin against their neighbours, sin likewise a­gainst themselves, augmenting their proper depravation and corruption: they sin against Christ depriving them­selves of Charity, which is the proper counter-signe of Christian Piety; and they sin against God, being convin­ced in themselves, either through the Law, or through their own consciences that they offend God in that which they doe.

They who sin against Christ, sin against themselves, depriving themselves of justification, and consequently of the kingdome of God: they sin against their neigh­bours in giving them examples of incredulity, and they [Page 50] sin against God: for in offending the Son, they offend the Father, and offending him that is sent, they offend him that sent.

They who sin against God, sin against themselves, de­priving themselves of piety against their neighbours, by giving them evill example; against Christ for the selfe-same respect that they doe who sin against Christ, they sin against God for the union, which is between Christ & God.

From hence I gather, that a man owes to himselfe pu­rity, and cleannesse, which is got by mortification of the appetites, and affections, which are according to the old Adam. He owes unto his neighbours Loue and Charity, with good example, and good doctrine: To Christ Faith; and to God Piety.

And I understand that as unto Faith there is also an­nexed certain hope of the resurrection and life eternall; so unto piety is also annexed the worship in Spirit, and in Truth.

Furthermore I gather, that to liue licentiously, and vi­tiously, is a signe of depravation, and corruption: To liue hurtfull to his neighbour, is a signe of malignity, and ini­quity: To liue superstitiously, and ceremoniously, is a signe of incredulity, and diffidence: To liue discontent for that which God doth, is a signe of Impiety. As on the contrary, to liue chast, and pure, and modest, is a signe of mortification: to liue without prejudicing any one, is a signe of Charity, and goodnesse: To liue with peace and conscience is a signe of fidelity, and confidence: To liue contentedly touching every thing which God doth, is a signe of piety, and holinesse. Whereupon I understand, that as mortification, and charity are gotten only by Gods gift, so likewise that faith, and confidence, piety, and ho­linesse, mortification, and charity are conserved and en­creased in a man by the spirit of God, even that which is obtained through Iesus Christ our Lord.

[Page 51] I will adde this further, that in those things wherein men sin against themselves, and against their neighbours, if so be they sin through weaknesse, and infirmity, pre­sently after they haue sinned, they are sorry, and repent, considering the offence of God, and the hurt of their neighbour, & of themselues. And in those things, where­in men sin against Christ, and against God, if they sinne through weaknesse, and infirmity, they doe the self-same, considering the offence of Christ, and of God, the ill ex­ample of their neighbour, and their own dammage.

And furthermore as they that sin in carnall vices, find satisfaction in their sins, when they sin through wretched wilfulnesse, so also they, who sinne against Christ in out­ward justification, & against God, being grieved at those things which God doth, if so bee they sin through incre­dulity, and impiety, they are to finde satisfaction in their own works, and in their own opinions▪

And by these counter-signes may a man know when he sins through frailty, and infirmity, and when through wretched wilfulnesse, and incredulity; alwaies setting before his eyes the light of the Spirit, which is obtained through Iesus Christ our Lord.

CONSID. XXII. For what reason God sometime giues a godly man a Child, and suddenly takes him away.

EXamining with my selfe what God intends, when he bestowes upon a godly person a child, & a few daies after takes him away again; I suppose hee intends that self same which we intend, when wee giue an Infant a thing, and seeing him much delighted therewith, and de­sirous to make experiment of his minde, and inclination, we take it away again. And as I understand the matter, as we haue a good conceit of that child, whom wee see with the same cheerfulnesse to let goe the thing, when [Page 52] we take it from him, with which he took it when wee gaue it unto him; and that as we haue an evill conceit, when we perceiue him to be sorrowfull, grieved, and weep, and thereupon we oftentimes upon this occasion knock, and beat him: so God willing to make proof of a pious person, and of his mortification, giues him a Son, & when he sees him joyfull, takes him from him. And if the said person leaue his son, when God takes him away with the selfesame joyfulnesse, with which he receaved him, when God gaue him, he giues good signe of his pie­ty, and holinesse: if he be sorrowful, grieved, and weeps, he giues an ill signe of his piety, and a worse of his morti­fication: and sometimes it comes to passe, that God for this cause the more sharply chastiseth him even in that which most grieveth him.

One difference there is, that wee giving the thing to the childe, and taking it away, intend to prove him, & to know him; and God in bestowing a sonne upon a pious person, and taking him away, intends that the said person should know himselfe, that hee should understand how far he is proceeded in piety, how far he is proceeded in mortification, and he intends to exercise him in mortifi­cations. And it is a much more easie thing to God to giue a son to a man, and to take him away, then for a man to giue a Peare, and take it away.

Together here with I understand, that it belongs and appertaines to a pious person to demean himselfe with God, when he deprives him of any thing, which he hath given him, how deare soever it be unto him, as a well in­clined child demeanes himself towards his father, when hee takes from him the thing which he had given him. But to this piety none ever come, but they only, who en­ter in at the gate, and that is, our Lord Iesus Christ.

CONSID. XXIII. That to him, whom God disenamours of the world, & enamours of himselfe, the selfe same things be­fall, as doe to him, that disenamours himselfe of one woman, and en­amours himself of another.

FInding my soule altogether barren, and dry, and as it were estranged from God, & understanding that this proceeded, because God had hid his presence from me, I thought to remedy this necessity of mine, by reducing my memory, that it should not think upon any other things then God. Scarce had I made this deliberation, [...]carce had I begun to put it in execution, but I perceaved, that although it be in my power to exercise my memory in God, as in another thing, yet for all that it is not in my power to make that my minde should feel the presence of God, and so free it selfe from its barrennesse, and dry­nesse, and estrangement from God. Furthermore I un­derstood a very great difference between the state, in which the soule that labours to haue God present, findes it selfe, from the estate in which it findés it selfe, when God [...]auseth it to feel his presence. And being willing to know in what this difference consisteth, I understood it consisted in this, that in one estate mans spirit worketh, and in the other, the holy Spirit worketh. And so I resol­ved with my selfe, that between these states there is the same difference, that is between Flesh and Spirit.

Passing on further I understood, that those men, who upon their own designes, & for their own interresses de­sire, & endeavour to disenamour themselves of the world, and enamour themselves of God, not being inspired, nor moved thereunto from the holy spirit, are much like to those men, who for their own designes, and for their own interresses, doe labour, and endeavour to disenamour thē ­selves [Page 54] of a base, and vulgar thing, and to enamour them­selves of some other thing, that is qualified with much worth; not being incited thereunto either by the sway of their own proper affections, or by the desire of the thing it selfe, to which they would affectionate them­selves. I would say, that the difficulties, the distasts, and the troubles are much alike. which the one, and the other make experience of, and that neither these, nor those doe ever obtain that which they pretend.

Furthermore I understood, that those men, whom God would dis [...]namour of the world, and enamour of him­selfe, are much like to those men, whom a qualified per­son would withdraw from another base, and vulgar per­son, and make enamoured of themselves. I would say, that almost the selfe same things befall to the one, as to the other that with the same facility the one, and the other both disenamour, and enamour themselves; and that almost the selfe same things betide the one and the other, and that there are almost the selfe same conceits in the one, and in the other. For as the one is forwarded to unlove, and to love by favours, and cherishments, and by outward demonstrations: so the other is forwarded, or (to speak better) is constrained to unlove, and to love, by favours, and cherishments; and inward demonstrati­ons spirituall, and divine.

One notable difference I finde, that the one, because he loves changeable things remaines alwaies with feare; and the other because he loves stable things, hath driven all feare from himselfe. Furthermore I finde, that the one of them hath his satisfaction in his owne power touching that which he loves by meanes of remembrance; and the other stands alwaies at the mercy of God, it not being in his owne power to be able to take, or feele more satisfa­ction, then that which God will give unto him, causing him to feele, and tast his presence.

And I understand, that when the Person, whom God [Page 55] would disenamour of the world, and enamour of him­selfe, applies himselfe by his owne industry, and by his owne exercises to enamour himselfe of God, he doth ex­periment in himselfe that which he proves, who for his own designes, and for his own interresses would disena­mour himselfe of the world, and enamour himselfe of God. In such sort, that they who God disenamours, and ena­mours, can giue testimony of the estate of them, who la­bour to disenamour, and enamour themselves; but these cānot giue testimony of the state of those others. Where­upon I understand, that men toyle themselves in vaine, that seek for their own designes to disenamour them­selves of the world, and to enamour themselues of God.

Furthermore I understand, that they may judge them­selves to be most happy, who know that they haue not been moved of themselues to disenamour themselues of the world, and to enamour themselves of God, but haue been moved thereunto by the spirit of God.

Furthermore I understand, that they who goe about disenamouring themselues of the world, and enamouring themselves of God, loose their labour, when without be­ing moved by him to loue, they by their own industry, & by their own exercises seek to discover Gods presence, when he hides it from them; And when God withdraw­ing himselfe from them, they for their own satisfaction would haue him present.

And above all things I understand, that the proper ex­ercise of them, whom God would disenamour of the world, and enamour of himselfe, is to apply their mindes to disenamour themselves of the world, not accepting of its Favours, nor its Cherishments, nor its flatteries, but driving them away from himselfe, flying them, and abo­minating them: Not pretending for all this, that God be­ing moved by this their exercise, should enamour them more of himselfe, but that the favours of God finding them dispoiled, & deprived of the favours of the world, [Page 56] will become more effectuall in them, will more pene­trate, and transforme them more into God, and so they shall more speedily, and intirely obtaine, and get the Love of God. That this is true, every man will easily understand, that shall consider, how that he, that hath expelled, and altogether abandoned the familiarity, and conversation of a base, and vulgar Person, comes much more easily to enamour himselfe of a Personage exceed­ingly qualified in worth.

Having passed through these considerations, and un­derstood these secrets, and others, that are annext unto them, and that doe depend on them, looking towards the Holy Scripture, I have known that these things are very conformable to that which I have read therein: for as much as Solomon in his Canticles, doth celebrate this Enamourment between God and the soule; and that the departing from God is called Adultery, when the soule leaves God, and applies it selfe to the World. And it seemes to me, that our Lord and Saviour Iesus Christ, leaving one that would have followed him, and calling another, that alleaged excuse, or delay, it was nothing else, then to refuse the love of one, and to enamour the other. This selfe same, as I conceive, he meant to let his Apostles understand, when he said unto them, you have not chosen me but I have chosen you; as if he should have said, you have not enamoured your selves of mee, but I have enamoured you. This very selfe same, as I under­stand, S. Iohn meant to say, when he said, that to become the sons of God, must proceed, not from the will of man, nor from mans spirit, but by the will of God, and by the Holy Spirit, in such sort, that in this present life it appertaines to a man to apply himselfe to disenamour himselfe of the world, and to occupy himselfe in praying God, that he would enamour him of himselfe, to this effect giving unto him his holy Spirit, which is obtained by believing in Christ our Lord.

CONSID. XXIV. That those Persons, who are governed by the holy Spirit in their serving of God, pretend to increase in the love of God.

GOd generally loves all men, and he loves with par­ticular love all those, for whom he hath executed the rigour of his Iustice on his only begotten Sonne Iesus Christ our Lord. Men generally hate God, and they hate him with particular hatred, who are guilty to have added other depravations to their naturall depravation.

The love which God beares men, proceeds from the great things, which he hath done for them, in such sort, that with reason he loves them more, to whom justifica­tion by Christ doth appertaine. And mans hatred to­wards God proceeds from the depravation, wherewith he offends him, (for as it is said, He that offends, pardons not) in such sort, that with reason they most ha [...]e God, that have most offended him▪

According to reason it seemes that God being most perfect, he ought to be most soveraignly beloved of man, and that man being most highly imperfect, ought to be most highly hated of God. Likewise because man hath received many good things from the Liberality of God, he oughtmuch to love God: and God having received▪ from man nothing but offences, and injuries, he ought to be hated of God. But on the other side so great force hath the obligation which God hath to loue man for the great matters that he hath done, and doth for him, that howe­ver he know the height of imperfection to be in him, & that he is offended by him, he doth not leaue to loue him: it comming so to passe on Gods behalfe in this case with men, as it comes to passe to a good father, with a disobe­dient and vitious son, who is more drawn by the force of that which he hath done for his son, to loue him, then by [Page 58] the disobedience, and depravation of his son to hate him. And likewise on the other side, the hatred, and enmity which a man hath to God through his naturall deprava­tion, and through the offences, that he hath added to this depravation, enforce so much, that although man know the height of perfection in him and although he finde, & feel himselfe benefitted of God, not only he cannot bring himselfe to loue God, but also hee cannot leaue to hate him: That betiding a man in this case with God, that be­tides to a vitious, and malignant son with a good father, with whom his villany, and malignity hath more force to hate his father, then the knowledge of his fathers good­nesse, and of the great obligation which he hath to his fa­ther to make him loue him.

Whereupon I understand, that God willing to be lo­ved of man, as a good father would be loved of his sonne, (knowing that the impediment of this loue is that▪ which is spoken of, that he who offends pardons not) exe­cuted the rigour of his justice on his own son, as if a good father should say to a disobedient son, See I haue chastised' thy brother for thy disobedience and offences; fince then I haue taken away the impediment, loue thou me as I louethee.

Hence I understand, that the intent which God had executing the rigour of his justice on Christ, was not les [...]e to secure me, then to satisfie himselfe. Further I under­stand, that a man who giues credit to this justice execu­ted on Christ, accepting it, and making it his own, doth altogether loose the hatred which he beares to God, and begins to loue God, even as the son who belieues that his father hath chastised his brother for that which hee had disobeyed in, leaues to hate his father, and begins to loue him. And now I understand that as the son desiring, not that his father should loue him, for hee already knowes that he loues him; nor much lesse that he should loue him more, for he knowes that he loues him much, but he him­selfe [Page 59] desiring greatly to loue his Father applies himselfe with all his force to serue him in every thing, which hee thinks to be pleasing unto him, & puts himselfe to great hazards for him, and deprives himselfe of all his pleasures and all his satisfactions for him, considering that being loved by his Father, and likewise doing great things for his Father, he shall come to loue his Father greatly: Even so neither more nor lesse the man that is already justifi'd desiring not that God should loue him, for hee knowes already that God loues him, nor that he should loue him more, for he knows that he loues him much, but he him­selfe desiring to loue God much, applies himself with all his force to serve God, knowing that being beloved of God for the great things which God hath done, and doth for him, that he also doing great things for God, shall come to loue God greatly.

Furthermore, I understand, that the consideration of the great sinnes which God hath [...]doned us, makes us to grow in the loue of God, as the confideration of the great offences which we haue done, when wee doe not feel the pardon, makes us to grow in hatred.

Furthermore I understand, that the services, which those persons, who are governed by the spirit of God, doe to God, are not done to satisfie the Obligation, with which they were born; neither are they done, as humane wisdome instructs, and as humane Philosophy teacheth, pretending piety, thereby to oblige God, either to the intent, that he should pardon their offences, or that hee should loue them, but properly to binde themselues to loue God more, and every day more to encrease in the loue of God.

Furthermore I understand, that the services unto which the holy Spirit applies these persons, are to disenamour them of themselues, and of the world, and to enamour them of God, and of those persons that loue God. And I understand, that then a man disenamours himselfe of him­selfe, [Page 60] when he depriues himselfe of all those things, which may giue, or cause unto him outward satisfaction in any kinde whatsoever. And then, as I understand, he disenamours himselfe of the world, when he takes away & apparts from his minde all thought to satisfie & please the world in things of the world, and when any occasi­on offers it selfe, he puts this deliberation in effect.

And then I understand it, a man affectionates himselfe to God, and to the persons that loue God, when hee ap­plies himselfe with his minde unto them, when by ser­vice, and benefits he doth oblige himselfe to loue them, doing unto them that which he would doe unto God himselfe, if he saw him to haue need of his service, accor­dingly as David saith he himselfe did, Ps. 16.

And furthermore, that to suffer for Christ, and for the confession, and manifestation of the Gospell of Iesus Christ, doth aboue all things enamour them of God, and Christ, that so suffer. [...]nd I understand, that in their own suffering loue doth in great part deprive them of the sense of that which they suffer.

And withall this I understand, that without compari­son the love which God beares a pious, and just man, however sorry a one, and imperfect hebe, is much grea­ter then that loue, which a pious, and just person, howe­ver much perfect he be, beares to God; even as a good Father more loues a son, however sorry a one he be, then a son, however good he be, loue his Father; and because this is so, it is no marviel, if they who be such, live with much security, that neither in this present life any thing shall be fall them, that shall be evill for them, nor that that felicity which is promised to them that are pious, & just, shall be wanting unto them in the life everlasting; know­ing the particular Providence of God; and they are just, accepting the justice of God executed on Iesus Christ our Lord.

CONSID. XXV. In what sort pious persons are moved to put in exe­cution the justice of God.

AVery great part of Christian piety, as I understand, consisteth in this, that a man should never dispose of himselfe, neither in effect putting his own will in exe­cution, nor saying in his thought, This would bee well for me, if so b [...]he haue not some evident signe of the will of God: in such sort, that when the state wherein he findes himselfe, the place, or the manner of living shall become wearisome to him, and there shall come thoughts into his minde, saying, This, or that thing would fit me well; he should presently say, But what know I, if this would bee good for me? God is he, who knows what is good, and since he knows it, to him I remit my selfe, that he should set me in it, and in the mean space I will belieue, that that which is best for me, is to continue in the state wherein I am? With this resolution a man condemnes the judgement of humane wisdome, and reason, and renounceth his naturall light, and enters into the kingdome of God, remitting himself to the regiment and goverment of God.

Furthermore I understand, that albeit to some Saints of the old Testament, and to others of the new, God hath manifested his will as it were by words, the common language, with which God speakes to the pious, is to put it into their hearts that which they should doe, and after­wards to necessitate them to doe it, or to facilitate the ex­ecution thereof; in such sort, that when a pious person shall feel himselfe moved to change his state, place, or manner of living, or whatsoever other thing, in which he shall be doubtfull, whether it be a motion of the spirit, or of the flesh; if on the other part he shall see himselfe ne­cessitated to put it in execution, or shall find much facility in executing it, he shall take it, that God declares his will [Page 62] unto him by this meanes; and holding that demonstrati­on for a sufficient token of Gods will, he shall not doubt to put it in execution. If he shall haue the will, but nei­ther the necessity, nor the facility, he shall keep himselfe quiet; and if so be he shall haue the necessity, or the faci­lity, and not the will, he shall likewise abide quiet, saying If this be the will of God, he will put it into my will, that I should put it in execution. In this hee shall so much more assure himselfe, in as much as I understand it, and hold for certain and firm, God is so jealous of them that attend to this piety, that even then when they are so much sollici­ted by sensuall appetites, and by humane affections, that they come to desire the execution, God himselfe hinders them, to the intent they should not come to deprave themselves, except when he meanes to punish them; let­ting them fall into that which they desire, because they hold it a good thing for them; as he chastised David in the case of Bersabe; & this chastisement is very terrible: which as I understand it, doth not consist in the Execution of that thing which a man desires, but in the knowledge of the inconvenience, wherein he findes himselfe to bee fallen after the Execution. In these like cases also pious persons know the will of God, but it is that will of his, which is with wrath, and with fury; and so they doe con­firme themselves in the deliberation, to think that no­thing befits them, but that in which they finde them­selves, & to stand attentive to heare the language of God, when he moves the will, and facilitateth, and necessita­teth the Execution thereof. With which language I un­derstand that God also speaks unto the impious, as hee spake to Nebuchadnezzar, and as he spake to Darius, and Cyrus, and as he spake to Titus and Vespasian. But there is very great difference in that, which they that are pious doe, and in that which they doe that are impious; foras­much as they neither knew, nor doe know the will of God, and therefore albeit they did it, yet for all this they [Page 63] did not serve, nor doe serve God therein. But the pious, because they know the will of God, and knowing it put it in execution, they serve God therein. And in as much as they who are such, doe set themselves to all their works with this knowledge, they doe, as I understand, in all things serve God. Those are they who believe, and doe Gods justice executed on Iesus Christ our Lord.

CONSID. XXVI. That the Flesh, whilst it is unregenerated Flesh, is the enemy of God, and that Regeneration is pro­perly the work of the holy Spirit.

SAint Paul the Apostle speaking by eyperience of the holy Spirit, condemnes the Flesh for the enemy of God. I understand by Flesh all men, in as much as they are not regenerated by the holy Spirit. Humane prudence, that al­waies opposeth it selfe against the holy Spirit, holding this condemnation for an hard and terrible thing, and not willing to endure it, will haue it that S. Paul meanes by Flesh, that which Socrates, or Plato would haue meant, that is, the Iudgement of the Flesh. In this opinion all they who follow humane wisdome doe concurre, holding it for an absurd and evill thing to condemne as sinnes, al the works of unregenerated Flesh. For, according to their o­pinion, there are some, with which unregenerated men doe not only not offend God, but in effect doe him ser­vice, such as are those, wherein they agree with beasts, both the one and the other being moved by naturall in­stinct; as for a Father to beget Children, and for a Son to nourish his Father; which things humane wisdome saith, since they be not vices, nay rather being vertues in brute beasts, it is no waies just to say that the selfe same should be sinnes in unregenerated men: for in such case the condition of man-kinde would come to be worse then that of brute beasts. Here I understand humane wisdome [Page 64] deceives itselfe, in as much as it doth not consider, that the brute beast having neither wisdome, nor reason, doth not alter the order of God, nor the institution of nature; and a man not regenerated by the holy Spirit, by his pru­dence, and reason doth continually pervert, and alter it, nay he cannot leaue to pervert, and alter it, in as much as being proud he goes mending the workes of God by his own reason, and by his own prudence, and in as much as loving himselfe in every thing that he doth, he pretends his own interest, and his own proper glory; and so hee doth not follow the naturall order, nor pretends the glo­ry of God. In such sort as the Father bringing up the son, and the son nourishing the Father, every one of them pretends his own glory, & his own interest, and his own satisfaction: That being properly in men through the vice of their corrupted flesh, which leaves to loue, and to esteem God, and esteems and loves it selfe, ayming in e­very thing at its own proper glory, and its own proper [...]nterest.

Whereupon I consider in this present life that which is in the house of a great Lord, who hath thirty slaues, for whom he doth sufficiently provide all necessary things, and ordaining them the things, in which he will be ser­ved of them. Of these thirty slaves I imagine that ten of them are fooles, without understanding, and without any manner of discourse, altogether as Beasts. These as I un­derstand it, without perverting, and without altering the order which their Lord hath given them, doe that which is commanded them, not pretending any thing else, but only to obey their Lord: The other ten, I suppose, are well experienced, and haue judgement, and discretion, who pretending to know, and understand as much as their Lord, and sometimes more, pervert the order that is given unto them, supposing to finde the point better, and having the eye to their own interresses, haue alwaies an eye to gaine their liberty, and to be better intreated, [Page 65] and more cherished of their Lord, not contenting them­selves with their servitude, nor contenting themselues with that ordinary entertainment which they receaue from their Lord: The other Ten, I imagine to my selfe, are likewise experienced, and understanding, and such as haue judgement, wit, and understanding, but perswading themselves, that their Lord knowes more then they, and no waies serving themselves of what they know to un­derstand their Lords meaning in that which is comman­ded them, without perverting or altering the order that is given unto them, obey their Lord, and contenting themselues of their servitude and of their entertainment obey their Lord, pretending only to doe that which is or­dained them for the profit, for the satisfaction, and for the glory of their Lord. The first Ten serue but like Beasts with their bodies, and these in the world are the brute Beasts. The second Ten in serving pretend to serue, but offend, and then offend most, when they serue most, and best; for then they doe most alter, and pervert the will, and order of their Lord: And these are all men, in as much as they are not regenerated by the holy Spirit: The third Ten serve as obedient Sons, not perverting, nor altering the order, and will of their Lord, and they serue both with their bodies, and with their mindes; and these are the men that are regenerated by the holy Spirit, without which regeneration it is impossible that men should reduce themselues to this degree. And therefore S. Paul well saith, that the flesh is the enemy of God, and is not subject to the Law and will of God; neither though it would, could it, in as much as a man doting upon his own wisdome, and his own reason, pretends to mend the works of God, and in as much as being enamoured of himselfe in every thing which he doth hee hath an eye unto himselfe.

To the intent this may be the better understood, I say, that by regeneration I understand that change, and out­ward, [Page 66] and inward Renovation, which the holy Spirit doth in those persons, who believing in Iesus Christ, and ac­cepting as their own, Gods justice, that hee executed up­on Christ, are changed, and renewed in all their affecti­ons, in such sort, that no waies pretending in the execu­tion of their own appetites, nor in the sway of their own affections, that which they did pretend before their re­generation, having lost that understanding to goe about mending of Gods works, and having lost their own loue, whereby they loved themselues, as if one of the Tenne slaues of the second order should passe to the number of the Ten of the third order.

Those men, who by wit, and humane artifice pre­tend to change themselues, and to renew themselues, as I understand it, doe not obtain this Christian regeneration, but that which is humane, that which is of the flesh, and of humane wisdome, & reason; such as was that of some heathen Philosophers. For in Christian reason the holy Spirit only hath part, nay it is so much Regeneration, and Renova [...]ion, in as much as it is wrought by the holy Spirit; that is in as much as the holy Spirit works it in a man, when he feeling his election, and his vocation, and per­mitting the holy Spirit to work in him without preten­ding to work of himselfe, nor to follow his proper judge­ment, nor his proper opinion in any thing, when hee thinks himselfe to stand farthest off from his Regenerati­on, and Renovation, findes himselfe more neer, and more intire, and more perfect therein. And this is that Regene­ration, and Renovation, which S. Paul saith, the holy Spirit works in them which are true Christians. And this is that selfe same, which the sonne of God himselfe our Lord, & Saviour Iesus Christ spake of to Nicodemus.

CONSID. XXVII. That by Mortification a Christian man maintaines him­selfe in his resolution, and by reducing of his minde to God, he maintaines himselfe in the cer­tainty of Gods providence.

THE man that being called of God, feeling his voca­tion, and answering unto it applies himselfe with his minde to piety, as I understand it, is first moved to re­solue himselfe touching the world, not willing to haue from it any greater part, then that which it shall please God that he should haue in the dignities thereof, and in the estimation thereof; and he is moved to resolve with himselfe, not desiring touching his body neither more commodities, nor any better condition in outward mat­ters, then it shall please God to put him into. Further­more I understand, that a man cannot maintaine himselfe in his resolution with the world, if so be he doe not mor­tifie the affections that live in him, of Ambition, and Ava­rice, and of selfe-estimation; neither can he sustaine him­selfe in his Resolution with himselfe, if he doe not morti­fie his sensuall appetites that liue in his body. And there­fore after that the feeling of his vocation hath moved him to these two Resolutions, the feeling of that faith, whereunto he is called, together with the holy Spirit, which together with Faith is communicated unto him, dorh mortify in him the affections which might hinder, and disturb the Resolution with the world; and the appe­tites that might hinder and disturb the Resolution with himselfe; in such sort, as Faith, and the holy Spirit doth mortifie the affections and appetites of a man to conserue, and maintain him in those Resolutions, which through his vocation he hath made with the world, and with him­selfe. Whereupon I understand it, that for a pious person to feel himselfe sollicited by ambition, and his own pro­per [Page 68] estimation, is not a [...]igne, that he stands not resolute with the world, but that he hath not mortified his affecti­ons. Likewise I understand, that for a pious person to feel himselfe sollicited by the pleasures of the body, is not a signe that he stands not resolved with himselfe, but that he hath not mortified his Appetites. And so I take this Re­solution, that a pious person, who answering to his Voca­tion is resolved with the world, and with himselfe, desi­ring to maintain himselfe in his Resolutions, ought to at­tend unto Mortification, which as hath been said, main­taines a person in his Resolutions.

I likewise understand, that the selfe same calling of God doth moue a man being called to accept the parti­cular Providence of God in all things; holding for certain that all are his works, wherein his will doth particularly concurre. And I understand, that the Faith whereunto a man is called, and the holy Spirit, which by Faith is com­municated unto him, doe bring a man to content himselfe of every thing that befals him, either good, or evill; hol­ding it all for good, to the intent, that hee should sustaine himselfe in his certainty, in which he could not maintain himselfe, but by being brought to this passe.

And hence also I understand, that for a pious person to resent himselfe of those things, which happen amisse to him touching his body, is not a signe, that he hath not cer­tification of Gods providence, but that hee hath not redu­ced his minde to content himselfe of that which God doth. And so I resolve my selfe in this matter, that toge­ther with a mans attending unto the mortification of his Affections, and of his appetites, he ought to attend to re­duce his minde to this conformity to the will of God. For in this manner maintaining his own Resolutions in himselfe, he shall also maintain the Certainty of Gods providence, and shall likewise maintain himselfe in piety, justice, and holinesse, which is got by believing on Iesus Christ our Lord.

CONSID. XXVIII. For a man to assure himselfe of his Vocation.

FOrasmuch as I understand, it doth greatly import, that a man should be certain, that he is called of God to the grace of the Gospell of Christ, that is, to the intent, that be­lieving in Christ he should obtain immortality, and eter­nall life: (for this certainty works in him the resolution with the world, and with himselfe, and mortification, by which he is maintained in his resolutions.) I come now to say, that a person that shall not haue had a Vocation so evident, so cleare, and exterior, as was that of S. Paul, af­ter the comming of the holy Spirit; or as was that of the Apostles, whilst Christ conversed with men; nor so effe­ctuall, and powerfull, as in some persons, in whom, al­though it be inward, the effects are so evident, as may serve for outward; but shall have had a quiet, and remisse Uocation, as it is in those persons, in whom it being in­ward, and notable to shew it selfe by outward signes, be­cause they are of themselves outwardly moderate in their affections, and appetites: I say that such a person may certifie himselfe of his Uocation, by the sense, that he hath of his justification through Faith. I would say, that when a Pious person being moved unto Christian piety, or having understood the motion, shall doubt whe­ther he were moved, because he was called of God, or that he was sollicited of his own selfe-loue, finding in himselfe some sense of his justification by Faith, that is, of peace of conscience, which they obtain, who believing make Gods justice their own; hee may well assure him­selfe, that his motion to piety was the Uocation of God, and no designe of humane wisdome; this being certaine, that only they, who are called of God, doe feel in them­selves the benefit of Gods justice executed on Christ Iesus.

CONSID. XXIX. That to believe with difficulty is a signe of Vocation.

THE Easinesse with which they believe the matters of Christian Faith, who believe by Opinion, by Re­lation, and by perswasion; and the Difficulty with which they believe them, who believe them by Inspiration, & Revelation, hath led me to this Consideration, that they, who believe by Relation, amongst some true things be­lieve many false, and are likewise more easie to belieue false things then true; and they, who belieue by Revela­tion, belieue only true things, and o [...] falsities they admit none; in such sort, that the difficulty of believing is rather a signe of Vocation, then the easinesse. He that believes by Revelation, believes as much as he feels, and because in those things which he doth not feel, he findes contradi­ction, he believes that which is inspired, and revealed unto him, and yet not that alwaies, but when the Reve­lation, and Inspiration, and the inward sense is liuely and intire. They who obtain this Faith, Christ calls them Blessed, and these selfesame are the sonnes of God. And this is the faith, that alwaies leads Charity, and Hope in its company, and without which it is impossible to please God; That which purifies the hearts, makes them clean, & quickens them; Of which our omnipotent God make us rich by Christ our Lord.

CONSID. XXX. That God in communicating spirituall things unt [...] [...]s, dealeth as in giving the fruits of the earth.

SEtting my selfe sometimes to accompt with God, I say unto him in this sort: Wherefore Lord, when you call a person to your kingdome, doe you not make him presently feel his justification? Doe you not presently giue him th [...] [Page 71] holy Spirit, which should rule, and govern him? And why doe you not show unto him your presence? To this it seems to me, that he makes answer to me, saying, For the selfe same cause, that I doe not make the graine as soone as it is sowne, to spring, so that it may be reaped. This, say I, is the curse of sin: And this other matter, saith he, is also through the curse of sinne. Againe, say I, Since you haue done it with S. Paul, and with some others, why doe you it not generally with all? For the selfe same cause (replies he) that I haue sometimes given men bread to eat without causing it to grow by the ordinary way, willing to shew my omnipotency both in the one and the other. As those persons (say I) Lord to whom thou hast given bread by extraordinary waies, doe more acknowledge that bread from thy liberality, then those other, who haue it by ordinary waies; even so also all thine elect would more acknowledge all their inward gifts from thy liberality, if so be thou wouldst doe with them that which thou didst with S. Paul, rather then guîding them, as thou guidest them by an ordinary way. I will (saith God) that both the one, and the other should acknowledge from me that which they obtain by the ordinary way, & that so much the more, as it seemes to themselves, that they get it by in­dustry, and labour. For in this thing I will, that they should mortifie the judgement of theîr humane wisdome which mortification should not be necessary, if they had these things by extraordinary way. I will haue the labourer to labour the ground, and to sow his seed, and I will that hee shall at­tribute to me the fruit of all his labours. I will likewise that the spirituall persons labouring, and travelling themselves should submit themselves to believe, and to loue, and that they should so get iustification, and the holy Spirit; and I will, that they attribute all unto me. And hold thou it for certain, that as the labourer should proue himselfe very rash, that should think to gather much grain, having the wa­ter at his command when he pleased, and the Sun when hee pleased: so likewise should that spirituall person be very rash [Page 72] who would hope to encrease much in piety, having the inspi­rations in his own power when he would. Whereupon hold for certain, that he doth take the better, who freely in all things, and every where leaues it for me to doe, without op­posing himselfe in any thing, and without supposing to go­verne by himselfe that which ought to be governed by mee. With these Considerations I put my minde in quiet, when I finde it impatient, and not well enduring to ex­pect God, remitting my selfe in all things, and every where to my God; being assured, that he doth govern, & will govern me in this Christian businesse according to my necessity through his only begotten Son Iesus Christ our Lord.

CONSID. XXXI. That the liuelinesse 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.

EXamining in what properly the Liuelinesse of Affe­ctions, and of the Appetites doth consist, and when this Liuelinesse doth offend, and when it doth not offend, and verify [...]g, that the Liuelinesse of Affections consisteth in the inward satisfaction that is according to the flesh, that is, when a man abides aliue and vigorous in rellishing with the senses of his minde the things that belong to the world, such as are honours done to him, selfe-boast­ings, and that which is principall, his reputatlon, & fame. And I understand that the Liuelinesse of Appetites consi­steth in the outward satisfactions, that is, when a man a­bides aliue, and vigorous to rellish with his fiue bodily senses, the thing [...] that delight, and content the sensuality. And resolving my selfe, that this Liuelinesse of Affecti­ons, and Appetites is then hurtfull, when he who hath it, knowes it not, nor understands it, or doth not hold it for a [Page 73] fault, nor defect; and that then it doth not hurt, when he that hath it, knowes it, and understands it, and holding it for a defect, and vice, goes by litle, and litle refrayning and mortifying it; I come to consider, which of the twois most dammageable, and most contrary to the holy Spirit, either the Liuelinesse of Affections, or of that of the Appe­tites? In this resolution I come first considering, that the Liuelinesse of Affections holds the inward man aliue in the things of the world; and that the Liuelinesse of Appe­tites holds the outward man in things of the Flesh. And I understand that by how much the soule is more wor­thy then the Body, by so much is the Liuelinesse of Affe­ctions more contrary to the spirit, then that of the Flesh. Furthermore I consider in this matter; A certain person goes to a feast for his own satisfaction, I would say, to sa­tisfie his Appetites in seeing, hearing, smelling, tasting, & touching; and another person goes to comply with the world for the satisfaction of him that makes the Feast: And it will seeme, that in him that goes for his owne satisfaction there is greater Liuelinesse, then in him that goes for others satisfaction, and it is not true: for if in him that goes for others satisfaction, the Affections of his own proper estimation, & of the honour of the world were not aliue, he would not goe: in such sort, that albeit he doth not goe being drawn by his Appetites, yet hee goes being drawn by his own affections, and by theirs whom he desires to please. It being very true, that that person that goes for his own satisfactiō, satisfies his own Appetites; and he that goes for others satisfaction, satis­fies his own Affections, and others: It is cleare that the satisfaction of the Affections is more dammageable, and more contrary to the spirit, then that of the Appetites. Furthermore I consider, that in the eyes of humane wis­dome he is reprehended, and defamed, that is unbridled­ly aliue in his Appetites; And he is praised, and honou­red, that is moderate, and temperate in them; and hee is [Page 74] esteemed to be a Saint, that hath altogether mortified thē. And on the contrary, he is esteemed, and prized, that keeps liuely his Affections of honour, and his own parti­cular esteem; and he is esteemed vile, and of no worth, that is in all these things mortified. Now it being true, that to the eies of humane wisdome that alwaies appears great, which to the eyes of the holy Spirit seems litle, & that alwaies appeares litle to humane wisdome, which appeares great to the holy Spirit, it will easily follow that humane wisdome holding the Appetites more dam­mageable then the Affections, the holy Spirit will hold the Affections more dammageable then the Appetites. Ma­ny other things might be considered to confirm this, but these abundantly suffice to come to my intent, which is this, that that pe [...]son, who studies to be like unto Christ, and like unto God, and to comprehend the Christian per­fection, in which he is comprised by the incorporation whereby he stands incorporated in Christ, must attend to the Mortification of his Affections and Appetites, alwaies keeping strict account with them to kill them in that wherein hee shall see them aliue. But principally hee ought to attend to the mortification of his Affections, as well for that respect, which we haue spoken of, as also because in the death of the Affections the Appetites dye, But the Affections doe not at all dye in the death of the Appetites, nay it comes to passe, that in the death of the Appetites the Affections revive: For, as hath been said, in in the eyes of humane wisdome the mortification of the Appetites is very highly esteemed of.

Hereby I understand this, that when any Person kills his Affections by Humane wisdome, and industry, despi­sing Honour, and reputation of the world, he growes Vi­cious, and Licentious; for the Appetites live, and grow unbridled: And when another Person kills his Affections by the Holy Spirit, hee doth together therewith kill his Appetites: by which proofe a man may judge of many [Page 75] designes, and motions pertaining to the despising of the world, whether they be of humane spirit, or from the Holy Ghost.

I would that in mee the Affections were altogether dead, and likewise the Appetites, so that neither my minde should be delighted with any thing, that were not spirituall, and divine, nor my body should take of the things of the world more then that which sufficeth to maintaine, and sustaine them in the world the time that God hath ordained, that it should live here! But if so be I must runne out in any thing, and that some kinde of Livelinesse is to be kpet, That of the Appetites would lesse displease me, then that of the Affections. I would say, I should hold it for lesse inconvenient to see in me some Livelinesse of Appetites, and to satisfy my selfe in them, then to see in my selfe any Livelinesse of Affecti­ons, and to satisfy my selfe, and others in them. Nay veri­ly if the shame of the world, and the ill example I should give to spirituall persons did not restraine me, I could scarce containe my selfe sometimes from suffering my selfe to be transported to the satisfaction of my Ap­petites, holding it for certaine, that by that meanes I should sooner mortify my Affections, and that my Affe­ctions dying, my Appetites would also dye w [...]th them,

I will adde this, that the Affections are mortified, when a man having opportunity to grow in Honour, and repu­tation, and in much credit with men, will not, but re­nounceth all: And that the Appetites are mortified, when a man properly may satisfie them, and doth not satisfie them.

He that mortifies his Appetites, doth kill his flesh, and he that mortifies his Affections, crucifieth himselfe en­tirely with Iesus Christ our Lord.

In saying, that sometimes satisfying my Appetites I should think to mortify my Affections, I meane that the shame, and confusion, which I should deserve in having [Page 76] satisfied my Appetites, would be a cause, that I should not think to put in execution my Affections, and that I should be wary from any more satisfying my Appetites, as I hold for certaine many of those persons prove in them­selves, who attend unto the Spirit, of which Persons only I speake.

CONSID. XXXII. In what consisteth the abuse, and in what consisteth the use of Jmages, and of Holy Scriptures,

I Vnderstand it, that learned men being without the Spirit, doe suffer the selfe same deceit in the Holy These 32 and 33 Considera­tio [...]s being read together, may vindicate the Authors good meaning, from his dubi ous and offen sive expressi­ons in the pre­sent Conside­ration. See the Pre­face. Scriptures, which unlearned men without the spirit of God doe in Images; in this manner: An unlearned man keepes a Crucifix of Christ in his Chamber, by meanes whereof alwaies when he enters into his chamber, hee remembers that which Christ suffered; And finding Pie­ty, and Religion in this remembrance, he puts in all other parts of his house other Images like unto that; and know­ing well, that alwaies as he walkes up and downe his house, and as he goes into the Churches, and also through many parts of the City, hee shall finde such like Images, which will reduce unto his memory that which Christ suffered, he cares not to imprint in his minde Christ Cru­cified, contenting himselfe to see him Painted: And as long, as he doth not keepe him in his minde, hee neither feeles, nor tasts the Benefit of Christs Passion. And it comes to passe that when this unlearned man is moved to demand any thing of Christ, it seeming sufficient to him to behold him painted with his Bodily Eyes, hee careth not to lift up his minde to behold him with Spirituall Eyes, in such sort, that a man may say, that he doth not pray un­to Christ, but unto that Picture.

In the selfe same manner a learned man without the Spirit keepes written in Holy Scripture the things, that [Page 77] pertaine to a Christian man; that which hee ought to be­lieve, and that which he ought to doe; in such sort, that when ever he gets his book, he understands both the one, and the other: And this seeming sufficient to him, he im­ployes all his study, and all his diligence in having many bookes, that may declare unto him Holy Scripture, not caring at all to imprint in his minde that which hee reads, and that which he studies in Holy Scripture, nor to forme his opinions, nor his conceits in things pertaining unto Christian Piety according to that he there reads, and studies. And it comes to passe, that being desirous to un­derstand some secret of God, and of spirituall matters, ap­plying himselfe to seeke it in Holy Scripture, he doth not lift up his minde to pray God that he would shew it him, and that hee would teach it him, in such sort, that he doth take for his aime the spirit of God; but that which by his owne proper nature, and his owne proper wit he learnes from that, which was written by them, who had the spirit of God. And if so be they suffer this deceit, that handle the Scriptures which were written by the holy spirit, what may 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 [Page 78] 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, [Page 79] 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, fotti [...]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 ou [...]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 [Page 80] 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 [Page 81] 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 on getting that which they see in their new, good and heavenly Fa­ther, leaving both to appeare, and to be like their mother. And as before they came unto the kingdome of God [...] ▪ they had and represented in them the image & the like­nesse of depraved nature: so likewise being entered into the kingdome of God, they haue and represent in them­selves the image and similitude of God; recovering that which the first man lost. By this I understand, in what sort a man was created unto the likenesse and similitude o God, and in what doth consist the benefit that men haue re­ceived by Iesus Christ our Lord.

CONSID. XXXV. Whence it is, that that difficulty comes, which pious per­sons haue to continue in that whith appertaines to Piety, and Justification.

Considering that the duty of Piety is for a man to con­tent himselfe of every thing which God doth, per­swading himselfe and holding for certain, that all that so comes to him, is Good, and Holy, and Iust: And be­lieving that all that which comes to passe in this present life, comes to passe by divine providence, without admit­ting, that anything should come to passe by chance: And considering that the duty of Christian Faith is to accept with his minde, and to confesse with his mouth the Go­spell of Iesus Christ our Lord. And seeing on one side in many men that haue not the spirit, much conformity to the will of God, in such manner, that they neither grieve themselves, nor resent out of measure the death of those persons whom they greatly loue, nor for the losse of [Page 82] goods, nor for the losse of Honour, and that they them­selves are content to dye: And seeing likewise in many other men that haue not the spirit, much acceptation, and much confession of the Gospell without any scruple of doubt at all. And seeing on the other side, that some spi­rituall persons grieve themselves, resent themselves and are very sorrowfull for the death of those persons whom they loved, & for other inconveniences that befall them, and they cannot bring themselves to be willing to dye, and that they feel the losse of estate, and the losse of Ho­nour; And seeing also in other persons who haue the spi­rit, much wavering in the acceptation, and confession of the Gospell, that they cannot certifie, nor confirm them­selves of all that is therein; I haue many times set my self to consider the causes, whence these contrary effects should proceed; forasmuch as it seems, that in him, who hath not the spirit, there should not be conformity with the will of God, nor should he giue credit to the Gospel: and in him that hath the spirit, there ought to be both the one, and the other. And after I haue considered the mat­ter, I understand, that however flesh doth sometimes a litle contradict flesh, yet in the end flesh suffers her selfe to be overcome, and subdued by the flesh: whereupon there being a man that hath not the spirit, as well an aff [...] ­ction of the flesh willing to conform it selfe with God, as to grieve, to be sorrowfull, and to resent it selfe for the inconveniences that offer themselves in this present life, it comes to passe, that one affection overcomming the o­ther, it seems that such a man doth conform himself with the will of God, and it is not true: For hee doth not con­form himselfe, but with his own proper will, by which for his own satisfaction, and for his own designes, he doth determine to content himselfe of every thing, and to cō ­form himselfe in all things with the will of God.

That this is true, wee read in many Books of the Gen­tiles, and we heare, and see it in many other Nations alto­gether [Page 83] Infidels, and others, that counterfeit faith. Like­wise I understand, that there being a man, that hath not the spirit, as well an affection of the flesh to accept, and confesse the Gospell, as not accept, nor confesse it, it comes to passe, that one affection overcomming the o­ther, it seems, that such an one believes the Gospell; and it is not true: for he doth not belieue but only his own o­pinion, and imagination, as the Iew, that stands stubborn in his Law, and as the Moore, that believes his Alcoran.

On the other side I understand that the flesh alwaies repugnes against the spirit, alwaies contradicts it, and al­waies struggles with it, by reason of the great enmity, that is between them two. Whereupon it comes to passe that there being in a man that hath the spirit, an affection of the spirit, that makes him willing to conform himselfe with the will of God, contenting himself of every thing that God doth, and repugning, and contrasting with the flesh, which suffers not it selfe to be overcome, but after a long space, it comes to passe, that the man who hath the spirit, laments, resents, and is grieved for the corporall incommodities, and for all those other things, in which the flesh suffers, and aboue all things for death, even as we see that the saints of the Law did grieue themselues, and as S. Paul, a Saint of the Gospell would haue resen­ted it, as himselfe saith, if that friend of his had died; and as the proper son of God our Lord God Iesus Christ did resent himselfe.

In like manner I understand, that there being in the man which hath the spirit, an affection of the spirit to be willing to accept, and confesse the Gospell, and the Flesh repugning, and contradicting, because it hath no part in such desire, nor in such will, it comes to passe, that a man that hath the spirit, feels a weaknesse in his faith, & goes wavering, and doubting in it, as wee haue read in some Saints, and as we our selues see it in others; in such sort, that as from the small contradiction which the affections [Page 84] of the flesh haue amongst themselues, there comes forth an appearance of Piety, and appearance of Faithin them, that haue not the spirit: so from the great contradiction, that is between the Flesh, and the Spirit, there proceeds in them that haue the spirit a weaknesse in faith; that be­falling in a man, which befalls in the world, in a Pro­vince, or in a common-wealth. I would say, that as it comes to passe, that when any person speaketh, or publi­sheth any thing with an affectiō of the spirit, he present­ly findes a contrast, a contradiction and outward persecu­tion although it be a thing which is ordinarily spoken, & practised, but without the spirit, and out of humane affe­ctions: so likewise when a man goes about through the motion of the spirit to perswade himselfe, and confirme himselfe in any thing pertaining to piety, or iustification, he suddenly, findes an inward contrast, and contradiction: for his own affections, & his own appetites, which are mor­tall enemies to the spirit, rise up against him. And this comes to passe, not withstāding that the selfe same things haue been formerly accepted, and believed of him by his own proper affection, and opinion.

Whereupon I gather this conclusion, That it is a signe, that it is the holy Spirit which works in a man that which sets him in the will, and in the desire to haue much piety, and much faith, when in all this a man finds in him­selfe much contrast, and much contradiction, and when also the same comes to passe in that which is exteriour unto men. And I resolve my selfe, that in this contrast, & in this fight a man ought to labour, and travell much, but without affliction, or grieving himselfe; for although the flesh together with all its affections remain aliue, yet the holy spirit should haue the victory, and bethe conque­rour. For it is not meet that the son of the slave, that is, the flesh, should be heire with the son of the Free-wo­man, that is the spirit, of those goods that properly belong to the spirit, that is of the knowledge of God, in the [Page 85] present life, and of the vision of God in life everlasting. And saying the flesh, I understand the affection of flesh, that which men receive from Adam, all which must needs dye in us, to the intent that all that may live, which we can receive from Iesus Christ our Lord.

CONSID. XXXVI. In what the Christian Liberty doth consist, how it is knowne, and how it is exercised.

THat it may be well understood, wherein it is, that Christian liberty doth consist, how it is to be knowne and how it is to be exercised, it imports much, to under­stand first in what the Hebrew servitude doth consist, how it was understood, and how it was exercised. The Hebrew servitude, as I understand it, proceeded from the command of the law, which menacing, and promi­sing kept men in servitude, and intreated them as ser­vants. Amongst them, that were of the Hebrew people, some applyed themselves to the law by inspiration, and others out of opinion; and there were others also, who cared not for the law, living licentiously; they knew not the Hebrew servitude, neither exercised themselves in it. They who out of opinion applyed themselves to the law, desiring, and procuring, that the Menaces, where­with the law threatned trangressors, should not be exe­cuted on them, and that the promise, which the law made to them, that observ'd it, might bee fulfilled in them, knew the Hebrew servitude, but did not exercise it as they ought: For being governed by their owne pro­per spirit, they were most superstitious in some things, and most licentious in other. They who by inspiration applyed themselves unto the law, and exercised them­selves in it, as was meete, desiring the promises thereof, and fearing the threatnings, knew the Hebrew servi [...]ude, seeing that it behoved them alwaies to stand knit [Page 86] unto the law, and they exercised themselves in it as was meete, holding themselves for servants, and depen­ding on the will of God for being governed by the holy spirit, that did inspire them to the fulfilling of the law; they were, pious, holy, and just, in such sort, that the He­brew servitude consisted in the law, and was knowne when men applyed themselves to the observation of the law, and was exercised, when the application pro­ceeded from the holy spirit. On the contrary, the Chri­stian liberty consisteth in the abrogation of the law, which was altogether abrogated in the comming of the holy spirit, which succeeded in place of the law to governe the people of God.

Among them, who have the name of Christians, there are some, who feele this Liberty by the holy spirit: there are others, who divine it by humane spirit; and there are others, who neither feele, nor divine it▪

They who neither feele, nor divine it, are in all points, and altogether like unto them, amongst the the Hebrew people, who divined the servitude of the law, being in all things, and altogether most superstitious, obliging and binding themselves not only to that, which they think to be the law of God, but also to that which they know to be the law of man and more then this, they themselves doe oblige, and binde themselves to other lawes; in such sort, as they know not in what Christian liberty doth consist, neither doe they know it, nor exercise it, living wretchedly in miserable, and hard servitude. They, who by humane spirit divine Christian liberty, are much like unto them amongst the Hebrew people, who made no account of the law, they taking away from themselves all manner of yoak, live licentiously, not knowing, nor exercising the Christian liberty, as was meete. They are ordinarily impious, and vicious; and I understand it, that they divine Christian liberty by humane spirit, they who by their owne wit, and Iudgment, and by that which [Page 87] they read, and heare, and understand, that a Christian man is free, not considering whether they bee Christians in such manner, as that Christian liberty appertains to them; grow to make the licentiousnesse of the flesh Christian liberty.

They who by the holy spirit feele the Christian li­berty, are like as it were to them amongst the Hebrew people, who through the holy spirit applied themselves unto the law: They know, that Christian liberty consisteth in this, that a Christian shall not bee chastized for his evill living, nor shall not be rewarded for his well living; know­ing, that chastizement is for the unbelievers, and the re­ward for the faithfull: in as much as God will chastize them, that believe not on Christ, and not believing on him doe not accept the covenant, that hee set betweene God, and man; and that hee will reward them that shall believe in Christ, and accept the covenant of Christ.

They who in this manner know the Christian liberty, having no regard neither to chastizement, nor to punish­ment, and having a regard to observe the decorum of those persons, whom they represent in this present life, that is, to bee a member of Christ the most perfect head, and to live in this life a life like unto that, which they are to live in eternall life, doe well exercise the Christian li­berty: For being governed by the holy spirit, on one side they finde, and know themselves to bee free, and exem­pted from the law, in so much that it seemes to them, that they may say with S. Paul, All things are lawfull un­to me: Neither fearing to be chastized for transgression, nor hoping to bee rewarded for observation; in which they feele, and know the Christian liberty. And on the other side they finde, and know themselves obliged to be like unto Christ in their life, and manners, and there­fore they say with S. Paul, all things are not expedient. And standing in this they exercise themselves in Christi­an liberty, in such manner, that Christian liberty consisteth in the abrogation of the law, and is knowne, when men [Page 88] doe not feare the chastizement of the transgression of the law, nor pretend the reward of the observation thereof. And it is well exercised when men observe the decorum, that belongs to a Christian, who is a member of Christ, and ought in all his things to bee very conforma­ble to Christ. Hence I gather, that since men, that divine Christian liberty by humane spirit, and wit, and Iudg­ment, make themselves vicious, and impious; and not understanding it, make themselves superstitious, and mi­serable; and understanding it, knowing it, feeling it, and exercising it by the holy spirit, become holy, pious, and just, becoming very like unto Christ our Lord, it is good, that a man should apply himselfe to understand the Christian liberty, craving of God his holy spirit, which may cause him to know, and feele it, and likewise make him to exercise it. And in this manner, neither will the not knowing it make him to live with superstition, and in misery: nor the knowing it by humane spirit make him to live licentious in his manners, and impious in his minde: And to understand it, know it, and exercise it, will make him to live without feare before God with holi­nesse, This XXXVI. Co [...]sideration saith the tran­slatour seemes expressed in difficult, and ambiguous words, which may justly breed excepti­on, if so it bee not taken al­together. I confessed saith he) it is one of them, which I doe not fully understand. See the Pre­face. and Iustice all the time of his life, and will after­ward set him glorious in life everlasting with Iesus Christ our Lord.

CONSID. XXXVII. That they, who know God by mens relation, have a false opinion of him, and they who know him by the holy spirit, have a good.

THis is alwaies true, that men frame their opinions, and their conceits of those things, which they know not, according to the relations, and informations, that men give them of those things. And it comes to passe, that understanding, that a man takes an affection to every thing, which he seeth, we hold him for vaine; And un­derstanding, [Page 89] that hee doth delight to take money, and gifts, we hold him for covetous; and understanding, that he doth not pardon, when hee is offended, wee hold him for cruell, inhumane, and vindicative. In like manner this is alwayes true, that if it come to passe wee have need of such a man, wee doe endeavour to gaine his good will with those things, which are according to the opinion and conceit, which we have of him by relation, in which we continue, and persevere, untill such time as holding strait familiarity with that man, by litle, and litle wee goe framing other opinions, and other conceits. according to that which we our selves know of him. Whereupon it comes to passe, that now we doe not goe about to gaine his good will by those things, with which we did at first, following the Relation; But by those things, which accor­ding to our owne knowledge seeme to us to bee to pur­pose.

This selfe same betides us with God: Men being de­ceived by humane Philosophy, and by their owne wis­dome, and reason, which doth reach unto the knowledge of God, and being deceived principally by superstition, and false religion, they make relation, that God is so de­licate, and sensitive, that hee is offended for every thing: that he is so vindicative, that he doth chastize all offen­ces: that he is so cruell, that hee chastizeth them with e­ternall punishment: that he is so inhumane, that hee de lights, that we should evill intreat our persons, in so much as to shed our owne blood, which he hath given unto us; and that we should deprive our selues of that sub­stance, which he hath given unto us to the end that wee should therewith maintaine our selves in this present life: that he doth delight, that we should goe naked, and barefoot, alwaies suffering: That he is vaine, and that pre­sents doe please him, and that he delights to have gold, and goodly furniture; and in summe, that he delights him­selfe of all those things, in which a Tyrant doth delight, [Page 90] and reioyceth to have from them, that are subject to him. According to this Relation, which men make us of God, we frame our opinions, and our conceits of God, and so much the more, in as much as what men tell us by word of mouth, we finde written in the writings of men. And in as much as both they and we, when we begin to read holy Scripture, have already conceived this opinion of God, and formed these conceits of him, it comes to passe, that not gathering the true fruit of holy Scripture, which consisteth in the knowledge of God, but rather stretching it out, and understanding it according to that opinion, and to those conceits, which we bring with us by the Relation of men, it befals us, that the holy Scripture, being the Rela­tion of the holy spirit, by meanes where of we might con­ceive a true opinion, and right conceits of God, we make it, that it become the Relation of men, and that it speakes not that which the holy spirit intends, but that which humane ignorance imagines. From whence it comes, that men knowing, that they have neede of God, because they hold him for sensitive, for vindicative, for cruell, live in continuall scruples, in continuall feare, and terror, which are things that ordinarily beget hatred. Because we hold him for inhumane wee evill intereat our own per­sons with fastings, with watchings, with disciplines, and with all those other things, which the flesh abhorres; And in this we think much to please God. Because wee hold him for covetous, we offer unto him our goods, and wee adorne him with ornaments of gold, and of silver, and of jewels. And in summe, because wee hold him for a Tyrant, we demeane our selves with him in all things, and every where, as we demeane our selves with them that are Tyrants. In this we abide, and in this we perse­vere with God all the time that we frame our opinions, and our conceits of God by the Relation, that we have of men. Whence I understand, that whilst a man procures to gaine Gods good will by these things, he shewes, that [Page 91] the opinion, and conceit, that he hath of God is by mans Relation. And if any man shall say unto me, I doe these things to conforme my selfe with others, but I have no confidence in them, nor I esteeme them at all; I shall an­swer him, that it is a most difficult thing to understand, whether he trust in them, or no; And I shall say unto him, Wilt thou, Brother, understand whether thou trust in thē, or no? Examine thy selfe well, whether thou finde satis­faction in doing of them or no? whether thou hast a good opinion of them, who doe them or no? and whether thou hast an evill opinion of them that doe them not, or no? And so shalt thou understand, whether thou hast confi­dence in them or no. And finding, that thou hast confi­dence in them, hold for certaine, that the opinion, and the conceit, which thou hast of God, is by Relation of men.

They who accepting the Gospell, and through the Covenant of Iustification, which is by Iesus Christ our Lord, being made the sonnes of God, and having familia­rity with God, know God, and get a new opinion of God, and frame new conceits of God, not now by relati­on, but by knowledge, and experience; and going unto the holy Scriptures with their new opinion, and with their new conceits, finde written in it the selfe same, which they know, and experiment: They understand, that God is patient, mercifull, slow to wrath, & estranged from revenge, except it bee in them, that are the vessels of wrath, whom also God for sometime tolerates, and cō ­ports. Vnderstanding this, they drive out of their mindes the scruples the fears, & the terrors; they understand, that God is full of such loving kindnesse that to give eternall life to men, he sent into the world his own sonne, made a man, on whom he executed the rigor of his Iustice, wher­by they know, that he doth not delight, that men should euill intreat their owne persons, but that they should in such sort be dispoiled of self-loue, that being euill intrea­ted [Page 92] upon whatsoever occasion, they should not be grie­ved, nor resent themselves; And that he would not, that they should deprive themselves of their goods, but that they should possesse them in such manner, that being by what ever occasion deprived of them, they should not esteeme it for evill, nor be sorrowfull; and that it being necessary to leave them, God calling them to the preach­ing, and manifestation of the Gospell, they should im­mediately leave them, and deprive themselves of them. Finally these persons holding this new opinion, and these new conce [...]ts of God, knowing God first in Christ, are Iust, and holy; and knowing that God delights himselfe of holinesse, and Iustice, they serve him in holinesse, and Iustice. And also acknowledging God in these naturall things, they content themselves of all thing, after what­soever manner they come to passe; they follow willing­ly that order, which God hath set, without being grie­ved, or resenting themselves for any of those things which befall them, holding them all for good, and just, and holy; although sometimes according to the Iudgment of humane wisedome they be judged the contrary. And because they understand, that God is delighted with this obedience, and this mortification of humane wisedome, in serving with obedience, and with mortification, they serve with piety: In this they abide, whilst they remaine in the opinion, and in the conceits, which are had of God by the familiarity, and by the knowledge, and by the ex­perience that they have of God, who accept [...]he cove­nant of Iustification, which is by Iesus Christour Lord. They as I understand, not only finde no satisfaction in those things, which they doe, who stand in that opinion of God, and in those conceits of God, which are had by Relation of men; but if they be necessitated to doe them, they feele displeasure, and discontent: And this displea­sure, and this discontent in these things I understand to be a good countersigne for to know, that a man hath now [Page 93] lost the opinion, and those conceits of God which are by Relation of men, and hath obtained that opinion, & those conceits of God, which are by familiarity, and by the knowledge of God, and by the experience of those things which are by the spirit of God.

By this Consideration I understand the cause, why a person beginning to haue familiarity with God, and to haue experience of the things of the spirit of God, it seems every day to him, that the knowledge of God is renewed in him, that is, that hee comes anew to know God; and that by reason that holding a long time imprin­ted in his minde that opinion of God, and those conceits which are by Relation of Men, and not being able at once to dispoyle himselfe of them, and going leaving them by litle and litle, he goes on by litle and litle receiving that opinion, and those conceits of God, which are by the spi­rit of God. Whereupon it comes to passe, that it seems to him to make so many changes in the knowledge of God, as those are, which he makes in leaving his old opi­nion, and his old conceits of God, and in cloathing of him­selfe of a new opinion, and new conceits of God. And be­cause it is also more proportionable to the depraved na­ture of man to abide in the first, then in the second, in the old, then in the new, in that of Adam, then in that of Christ, in that of the Law, then in that of the Gospell; I understand, that with difficulty doth a man spoyle him­selfe of the old, and cloath himselfe with the new. And I understand, that to a regenerate man, and renued by the holy Spirit, it appertaines to keep his mind all his life long, attent to dispoyle himselfe of that opinion, and of those conceits of God, which are by Relation of men; and to cloath himselfe of that opinion, and of those conceits of God, which are by Revelation of the spirit of God, which is obtained by Iesus Christ our Lord.

CONSID. XXXVIII. By a comparison is shewed in what the errour of false Christians doth consist, and what thing that is which true Christians doe.

THis is certain, that all of vs would judge, and hold them for very sots, & very fools, who finding them­selues banished from a kingdome by their demerits, and there being presented unto them on their Kings behalfe a Patent subscribed with his name, and sealed with his seal▪ by which he pardons them, and enables them to re­turne unto the Kingdome, and they taking the Patent, & acknowledging the [...]ngs hand in it, and the Kings seale, should not care at all to co [...] [...]to the kingdome, setting themselves to examine, whether the seale, with which that Pattent was sealed, were of gold, or of brasse; and oc­cupying themselues in adoring, & adorning it, themselues alwaies abiding in exile, and deprived of the kingdome, and deprived of the Kings Grace, procuring by other means, and by other waies to haue that selfe-same, which the King had freely, and liberally given unto them by that Patent of his, which they had read, and acknowledged, & which they adore, and obserue with reverence, doing in it, and with it that which is of no importance to them, to that purpose for which the King sent it unto them. For that which belonged to them to doe, if so be they were wise, were in receiving, and acknowledging the Patent to come unto the kingdome, and to accept the Kings Grace, and afterwards to conserue, and well keep that his Patent in testimony of their pardon, and thereby should they know from the Kings hand, and from his seale what ever concerned them to know.

By this comparison, or similitude I understand what a man ought to doe presently after he comes to the know­ledge of the Evangelicall preaching, which is like unto a [Page 95] Patent, by which God freely and liberally pardons all those misdoings, by reason whereof we remain in exile, and out of his kingdome, and he doth enable us to return, and to enter into it, and to recover his favour, and toge­ther with it his Image, and similitude. And I understand also how great, and wherein the errour, the sottishnesse, and the folly of men doth consist, who reading the Go­spell, approving it, and holding it for true, and yet not re­lying upon that which it promiseth, nor entring into the kingdome of God, nor making peace with God, doe oc­cupy themselues in examining & verifying curious mat­ters of God, and of Christ, such as appertain not to them, and are not profitable unto them; and doe occupy them­selues in 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 [Page 96] 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, a [...]d him that is mortified; understanding that the mortified stands as it were dead, standing [...]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 [...]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 [Page 97] 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 con [...]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, [Page 98] 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 the [...]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, [Page 99] in that Immediate Will of his there can be nothing but that which is such as he himselfe. And I think assuredly, that Christ counselling his to say, Thy will be done, does coun [...]ell them to haue this desire, of which I haue spoken, and that they should alwaies sigh [...]n this m [...]nner; as if he should haue said; Craue of God that he would make you exempt from that ordinary Regiment, and government, and make you free from the government of his Medi­ate Will, & that he set you in that of his Immediate Will; in such sort, that like as the heavenly armies are immediatly governed of God, so you also, that are on earth, may bee immediatly governed of God!

Whence I gather, that when a pious person shall feele himselfe troubled, and molested in his body, or in his minde, it shall be well, that attributing that trouble, and molestation to the subjection of that will of God, which is mediate, he should feele in himselfe the evill of Adam; and that desiring, and sighing to feele the good of Christ, he should say to God, Thy will be done! Free me, Lord, from this thy mediate, and generall will, & set me in thy immedi­ate, and particular will! deprive me of the feeling of evill of the disobedience of Adam and set me in the feeling of good of the obedience of Christ! They who say these words, Thy will be done, and understand it not in this manner, if they shall well examine their mindes, I am assured they shall find they say, because they cannot choose: for if so be they could cause that God should doe that which they would, they would not easily remit themselves to the Will of God: but when they cannot put in execution their own wills, they say unto God, Thy will be done, making a vertue of necessity. They who say unto God, Thy will be done, pretending as is said, to bee subject to the Will of God, that is Immediate, they say it with all their minde, they say it with the holy Spirit, and they say it in that sense which Iesus Christ our Saviour intended it should be said.

[Page 100] I doe not understand, that in that Will of God, which I call Mediate, there is not a particular providence of God, but I understand, that that providence is generall to ma­ny persons, such as is to raine, the sun shine &c. of which things many enjoy their parts. And the Immediate Will I understand it is a more particular, and more favourable providence with them who are elected, such as it was in giving us Christ, and such as are other favours, which are done more to one then to another, of which sometimes some wicked like wise haue their part, although that bee not Gods princip [...]l intent: so as when he staid the Sun through Ioshuah's prayers; of that favour many wicked had their part, as man may say, by chance, the people of God enjoying it much otherwise, because they felt the favour of God. In this selfesame manner a man may dis­course through all outward favours, which God doth un­to his, of which others likewise that are not his, doe al­waies enjoy some part, but they doe not know that more particular, and more favourable providence, and Will of God, and so as much as concernes them, they are things that come by chance.

I resolue therefore my selfe in this, that saying the Mediate Will of God, I understand that particular provi­dence of God, which is with naturall order, in which al­waies God doth concurre; and that saying the Immediate Will of God, I understand the more particular, and favou­rable providence of God, by which the naturall order is altred. And to this I attribute all that which God works in his, and for his. And I call them his, who are incorpo­rated with Iesus Christ our Lord,

CONSID. XLI. That God will, that Pious Persons should know that all things are to come from him, and that they should pretend to haue them all of him.

COnsidering that Iesus Christ our Lord certifies eve­ry pious person, that hee shall obtain from his eternall Father all that which with confidence he shall demand in Prayer; and experimenting in my selfe, and finding the selfesame experience in other persons addicted unto pi­ety, that sometimes I doe lesse fully obtain that which I demand, when to my seeming I haue most confidence in prayer; And that sometimes I doe obtain that which I demand, when to my seeming I haue lesse confidence in prayer; I suppose that God so demands of a man confi­dence in his prayers, as he demands of him all his loue. God well knows that a man cannot Loue him with all his heart; and he well knows, that he cannot haue confidence in prayer; for both the one, and the other is contrary to his naturall inclination; and it is necessary, that both the one, and the other should come from him. And hee re­quires it of man, because man should know himselfe, and knowing himselfe should humble himselfe, and remit himselfe to the mercy of God, and should not pretend to be able to doe any thing of himselfe. And because hee knowes that a mans minde is most arrogant, he is some­times the more deafe to a mans petition, when it seems to a man himselfe to haue greatest confidence in his prai­er. This God doth, to the intent, that a man should not attribute that to his own confidence, which hee obtaines by prayer; and to the intent, that hee should understand the difference between that confidence, which is pro­perly his own and that which comes from God: And to the inten [...] [...]e mig [...] [...] [...]hat [...] [...]akes [...]nd not of him [Page 102] and that hee loves him, sometimes hee gives him that which he demands, when to his owne seeming hee hath least confidence; other times he gives it him without de­manding, only upon desiring; and sometimes he gives him that, which he would, it may be, desire, without any desiring at all. Whereupon I understand, that God would have from a man, that hee should apply his minde to give all his love unto him; to have confidence only in him, to hope from him all whatever appertaines to this present life, or to the future. With this application, and with this propension I understand, that a man obtaines two principall things; the one, that God winkes at his cold­nesse in love, his weakenesse in confidence, and his im­patience in hope; and the other, that God himselfe by litle, and litle goes inflaming him in loue, fortifying him in confidence, & animating him in hope; and so he comes to fulfill that, which Iesus Christ our Lord promised.

CONSID. XLII. In what sort a pious person ought to governe himselfe in the state of prosperity, and in inward adversity.

IT comes to passe, that a pious person finding himselfe in a dry, and discontented estate, findes himselfe like­wise without confidence, and as it were an Infidell. And it comes to passe, that the selfe same finding himselfe in another estate with satisfaction, and with joy, and con­tent, findes himselfe together therewith full of confi­dence, and full of faith, whereupon the enemy of man­kinde willing to disturbe his felicity, comes to perswade him, that he trusteth, and believeth for the good, which he findes in himselfe, in such sort that he hath confidence in himselfe and not in God; And it is cleane contrary. And therefore the pious person finding himselfe in that first estate, shall know, and understand, what he is of himselfe [Page 103] what his owne being is, and the being which he hath from Adam, and shall thinke, because hee hath at other times felt the favour of God, he feeles in that estate his disfavour, for as much as none ever feeles the disfavour, but he that hath felt the favour: And so thinking shall assure himselfe of his election, of his vocation, and prede­destination, and shall say, The selfe same God, who with­out my desert hath at other times favoured me, shall draw me out of this disfavour, and returne mee unto his favour.

When a pious person shall finde himselfe in the estate of prosperity, he shall know, and understand that which he is through God, and the being, which hee hath from God, and the being which hee hath through Christ, and shall know in himselfe the presence of God, unto which he shall attribute his loving, his confidence, his believing, and his hope, knowing that they are all the gifts of God, having already knowne, what hee is of himselfe, what he is without God.

In this manner knowing himselfe in that first estate deprived of the presence of God, and knowing God in the second state, and beeing rich by the presence of God, hee shall much augment himselfe in the knowledge of himselfe, and in the knowledge of God: And this, as So­lomon saith, is all that belongs to a man. He would say that Hoc est om­nes homo. herein consisteth all his being, and all the perfection of a man, that he should know, that his being, and his perfe­ction comes from God through Iesus Christ our Lord.

CONSID. XLIII. How a pious person may assure himselfe to have ob­tained Piety, and Justification by the Spi­rit, and not by Humane wisdome.

FOr as much as I understand that amongst other things with which the evill Spirits disquiet, and molest the thoughts of persons applyed unto piety, one is to per­swade them, that the knowledge, which they haue of God, and of Christ, and that understanding of the spiri­tuall things of the holy Spirit, is not gotten by them through Revelation, or inward Inspiration, as they ob­taine it who are elected of God, and as it ought to be, to the intent, that that blessednesse, for which our Saviour pronounced S. Peter blessed; may reach unto them; but by humane wisdome▪ by Iudgment, and by humane in­dustry, as those men obtaine it, who are not elected of God, and therefore are neither held; nor called blessed. And because understanding this I desire, that they, who know God and Christ by the holy spirit, should under­stand their good, and their felicity, I say that every pious person and just by the Iustice executed in Christ, being sollicited with such imaginations, and with such per­swasions, [Page 105] should for the first hold it certaine, that his piety, and his justification were not the worke of the holy Spirit, he should not bee sollicited with such imaginations, nor with such perswasions. For flesh is never contrary unto flesh, and it is alwaies contrary to the spirit. And therefore the evill spirits, who, as David saith, seeke ill thoughts, serving themselves of the enmity that is betweene the flesh and the holy Spirit, doe disturbe the Spirit with such imagi­nations, and with such perswasions. If they cannot by such meanes drive away from them such kinde of imagi­nations, and perswasions, let them compare that which they know of God and of Christ, and that which they understand of spirituall things by the operation of the holy spirit himselfe, with that which men of the world, who are prized and esteemed for their wits, and judg­ments, and for their industries, doe cōmonly understand, who have read the same things, which they have, and have heard the same things which they have, and pretend that selfe same, which they doe. And finding it, as indeed they shall finde it, that it is much different, and very di­verse, and of another quality; that which they know of God, and of Christ, and that which they understand of spirituall things by meanes of the holy spirit himselfe, from that which commonly men know, and understand; They may well certify themselves, that neither by wi [...] ▪ nor by Iudgment, nor by humane Industry they have ob­tained the grace of Piety, and the grace of Iustification, b [...]t properly by divine revelation, and by divine inspiration, and by the holy Spirit; except they bee so presumptuous, and so arrogant, that they think themselves to have more wit, and more industry, and more judgment, then other men. But this thought is alwaies farre from those persons which are elected of God to the participation of the grace, and favour of God, which is preached amongst men in the Gospell of Iesus Christ our Lord.

CONSID. XLIIII. In what manner a man shall know what fruit hee hath made in Mortification▪ and what is the cause, that they, who apply themselves to Piety, are sol­licited by Affections, and Appetites, with which they were never before sollicited.

I Vnderstand, that when a person would understand the profit that he hath made in mortification, I would say, what affections, and appetites he hath mortified, he shall know it by examining himselfe throughly, what affecti­ons, and appetites he hath found alive in himselfe and in­tire, being sollicited by them. And considering what, and which of them are now dead, and mortified, he shall un­derstand what profit hee hath made in mortification. For I understand, that he, who hath never felt the shame to speake of the Justice of Christ, hath not mortified the af­fection of shame, which is proper, and naturall unto man: And he, that hath felt the shame, and now no more feeles it, he it is that hath mortified it; as S. Paul had mortify'd it, according as he shewes, saying, that he was not ashamed to preach the Gospell. And I understand, that if hee had never beene ashamed, hee would never have gloried in not being ashamed. In like manner I understand, that none hath mortified the affection of the honour of the world, and of his owne proper esteeme, but hee that ha­ving beene sollicited thereunto, and having combated is now no more sollicited. This selfe same I understand of the affections of anger, of envy, of hatred, and of revenge, as I likewise understand it of the seusuall appetites: Vn­derstanding, that none hath mortifi'd the carnall appe­tite, but he, that having beene sollicited by it, and having combated with it, is no more sollicited. This selfe same I understand of that Appetite, which delights to see [Page 107] things that please the eyes, and to eate things, that please the tast, and to heare vaine things and matters of the world, & to smell delicate things, understanding it, that he only may say, that he is mortified in these appetites, who having beene sollicited, and molested by them, and ha­ving combated with them, is is now reduced to such termes, that either he feeles them not, or is so much ma­ster of them, that with [...]ase he overcomes them, when e­ver they molest him. And because none dyes, but he that hath lived, it being necessary, that in them who are to be quickned, all that, which is according to the flesh, should die, as well touching affections, as appetites, I under­stand, that all this being to die in the regenerated, it is the worke of God, that presently when a man sets himselfe to pietie, he should bee molested, and sollicited not only from those affections, and appetites, with which he was formerly sollicited, but moreover with others, which he never before felt, being different, yea and very strange ones; to the intent that feeling them alive hee may kill them, and killing them, his regeneration should be made perfect, as appertaines to them that are members of the Sonne of God Iesus Christ our Lord.

CGNSID. XLV. Whence the feare of death proceeds in pious persons, and that it is a signe of Predestination for a man to content himselfe, that there should be another life.

VVIlling to understand whence it proceeds, that many estranged from piety have voluntarily offered themselves unto Death and have willed, and de­sired it, and have themselves killed themselves; And ma­ny pious are grieved, and much resent the remembrance of Death, not being able to reduce themselves to be con­tent to die, which according to humane reason ought to [Page 108] be cleane contrary; In as much, as they who are estran­ged from piety either doe not believe the other life, or are doubtfull of it, or doe not thinke to bee happy in it; And in as much as they who are pious, believe the other life, and are very certaine of it, and are assured that they shall be happy in it; I come to thinke after this manner, that amongst them who are estranged from piety, some doe not feare death for some opinions whereof they are perswaded; and others because they hold it for a point of valour not to feare it; And others love death, believing that they shall get fame by dying; and others, because it is troublesome, and painefull unto them to live in neces­sity, or in dishonour, wherein they doe, as the sick-patient, that puts himselfe into hazard of running into a greater infirmity through desire of comming out of that lesse which he feeles. In all these I consider their owne pro­per rashnesse, their owne proper folly, and their owne proper impatiency. Moreover I thinke, that amongst the pious, that feare death, some feare it because they are not throughly confirmed in piety, nor throughly assured of that Iustice, by which eternall life is obtained; others feare it through naturall instinct, it being Gods doing that men should feare Death, and love life, to the intent they may preserve themselves in life; and others feare it, in as much as it is given to men in punishment of their sinne, it being Gods doing, that a man should feel as a punishment that which is given him as a punishment by generall sen­tence, which belongs to every man, as indeede the evill of originall sinne belongs to every man.

In every of these I know pietie, Iustice, and holinesse, albeit, in the first I know weaknesse, and infirmity, as I also know in those pious persons, who without feeling the inward Inspiration, that God would have them to die, doe desire, and love Death. For this desire is not free from some branch of impatiency, like unto that of them, who are strangers from piety.

[Page 109] Whence I take this resolution, that for as much as in them, who are strangers from pietie, the not fearing of death, and the loving it, proceeds from rashnesse, folly, and impatiency; and the fearing of death in the pious pro­ceeds from pietie, Iustice, and holinesse; that neither the stranger from piety hath cause to exalt himselfe, when he feares not Death; nor the pious hath cause to be sorrow­full, when hee findes himselfe fearefull of Death: know­that the feare comes to him through weaknesse and in­firmity, for his small assurance, and firmenes [...]e in his con­fidence; or it comes to him by naturall inclination, or it comes to him through sence of the punishment of sinne, which is effectuall in all them that appertaine to the peo­ple of God, yea even when themselves thinke it not so. Whereupon if a man shall say, that Christ having satis­fyed for originall sinne, they who are his members, ought not to feele the punishment, or chastisement of death, I shall say unto him, that Christ did not revoke that sentence given against us, whereby we are all obli­ged to Death, but that he remedyed it by his resurrection, in such sort as wee die by Adam, and shall rise againe by Christ.

I also take another resolution, that is, that a pious per­son doth then content himselfe of Death, as pious, when by his death the glory of God is illustrated; as the Chri­stian Martyrs did content themselves; and when it is Gods will, that he should die. For then, as I understand, God gives him content, in such sort, as when a pious per­son feeles in himselfe a strong feare of Death, not being able to bring himselfe to be content to die, hee may hold for certaine, that God will not at that time take him from this life: And he ought to thinke that as long as he feares, the naturall inclination, and the chastizement of sinne worke their effects in him, and so hee will not be grie­ved, nor accompt himselfe Iesse in pietie for this matter. They that are strangers from piety, when they least feare [Page 110] Death, and when they have most brought themselves to be contented with it, if they wouid speake truth, will confesse, that if it were in their power, they would not that their should be any other life; for they are not cer­taine to be happy therein. And they who are pious, when they most feare Death, speaking the truth will confesse, that they would not be contented, that there were no o­ther life, feeling within themselves that God hath not created them for this, but for another. And for a man to be thus not contented of this life only, as I understand it, is a great countersigne for a man to bee assured of his pie­ty, and of his Predestination. For I hold for certaine, that to them, to whom God meanes to give eternall life, hee doth also put a great love, and great affection of it, in such sort, that hee who shall finde in his minde a desire that there were no other life, let him hold himselfe impious, although hee would choose to die, and let him not de­spaire. For albeit he be out of piety, hee ought to thinke, that God is able to draw him out of it, as he hath drawn, and doth draw all them that have beene, and are in it. And hee who shall finde in his minde a love of eternall life, not contenting himselfe with [...]his present, may hold himselfe for pious, and for predestinated unto life everla­sting, although he feare death, considering all this, which hath beene said, and above all, that even the only Be­gotten Sonne of God feared Death, Iesus Christ our Lord.

CONSID. XLVI. That they, who walke through the Christian path with­out the inward light of the holy Spirit, are like unto them that walke in the night with­out the light of the Sunne.

ALL they, who being guided only by their naturall light, and by humane wisdome presume to under­stand the things that are of the Spirit of God, & to walk in [Page 111] the Christian way, that is, to live Christianly, I liken them to a man, that goes by night with the light only of his own eyes, through a way that is full of dangers, and inconve­niencies. And it seemes to me, that as to such a one some­times a piece of wood will seeme a thiefe, and a stone an armed man, and thereupon he will fly, and be afraid; and another time the water will seeme a stone, and he will wet himselfe, and the shadow will seeme to him a tree, and thinking to leane to it he will fall on the ground: E­ven so neither more nor lesse hee that walkes Gods way being guided by his naturall light, is sometimes affrigh­ted by those things which ought not to affright him, and is sometimes secured, and reposeth himselfe on those things, on which he ought not to secure, nor repose. And so going hee goes on groping like a man amazed, and without knowing what he doth. Hee that walkes by the light of the holy Scripture, and by the examples of Saints, but without the Spirit, I liken him unto one, that walkes by night carying a candle in his hand, and goes not alto­gether in the darke: but yet notwitstanding he goes not without feare, nor hee goes not secure in his minde, nor certaine not to fall into many inconveniences. Where­upon I understand, that as to the traveller, of whome I have spoken, that travels by night, by the light of his owne eyes only, the best, and most wholesome counsell that could be given him, were, that hee should stay in his journey whilst the night lasteth, untill such time as the [...]unne were risen, and would shew him the way, and the things that are in it, and he might travell, being helped by the light of his own eyes. Even so to him, that walkes Gods way only with his naturall light, with the testimo­ny of Scriptures, and with the example of Saints, the best, and most wholesome counsell that could be given him, is, that he should firme himselfe in his journey, whilst the night of his owne proper blindnesse continu­eth, untill such time that God send him his spirit, by [Page 112] meanes whereof with his naturall light [...], and with his wisedome, hee may be able well to understand the jour­nee, and to see all that is therein. And if any person shall demand me, saying, How shall I doe to firme my selfe in this journey? I will answer him, Exercise not thy selfe in any thing pretending Iustification thereby nor Reli­gion of any sort, nor of any quality; and pray God affe­ctionately, Pretending [...]erit. that hee would send thee his Spirit, which may be unto thee as a Sunne in this journey, wherein by thine owne wisedome, thou neither knowest, nor canst travell; and stand attentive all the time, that God shall deferre to send unto thee his Spirit, applying thy selfe to all those things, which offer themselves to thee, in which thou knowest true piety without any mixture of super­stition, and content thy selfe of whatsoever God doth, and be discontented of all whatever thou dost thy selfe. This is that which I should say unto him. And I under­stand, that as if the sunne should breake forth altogether with all his splendor, it would in such sort blind the eyes of the Traveller, of whom I have spoken, that he would not be able to make any more use of them, then as if it were night: Even so in like manner if the Spirit of God should at once give unto a person all that knowledge, which he gives in lengh of time, it would blind him, and put him in greater inconvenience, then at first. And be­cause this is true, I understand that our God, rich in libe­rality, and in mercy, gives unto us his spirit, and he gives it unto us in such manner, as it may helpe, and not harme us, not according to our appetites, but according to his e­ternall wisedome, by which as a good Father he gover­neth them, who are his sonnes remaining incorporated in his only Sonne Iesus Christ our Lord.

CONSID. XLVII. Foure Counter-signes to know them by, who pre­tend piety, and the spirit, not having ei­ther the one, or the other.

VNderstanding that the false Prophets, of whom our Lord Iesus Christ counselleth us to beware, because they shew themselves as Sheep and are Wolves, are pro­perly those, who having entred themselves into Christi­an piety, pretending by their own exercises, and by their own industry to obtain the spirit of God, and to become spirituall, and not being able to compasse their intent, re­main alwaies impious in their minds, although they dis­semble, and feigne piety as much as it may bee feigned with strange superstitiōns, and other ceremonies, which haue an appearance of piety: & understanding likewise that the cause, why Iesus Christ our Lord [...]aith unto us, That we should beware of them, is because they are the most pernitious pestilence that can be for them who at­tend unto piety, in as much as having. [...]ost the shame of the world, and having renounced honour, and outward reputation, and having lost the respect unto God, and to all religion, they doe only attend to doe all the dammage that they can to piety, and to those persons that attend unto it, finding the dore open thereunto by the commu­nication, and conversation that they haue with such per­sons. Now desiring that pious, and spirituall persons should know these kinds of Wolves that make themselus Sheep, and knowing them, should beware to converse and deale with them, with that dove-like simplicity, which they haue obtained through the holy Spirit, using that ser­pentine wisdome which is naturall unto them; I haue 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 [Page 114] 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, dis [...]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.

[Page 115] 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 [Page 117] 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 in their Prayers, feele a most exces­sive content mingled with humility, and with Mortifica­tion. And I hold that these feelings are sufficient to give a person intire knowledge, whether hee pray with his owne Spirit, or with the holy Spirit. It is very true, that in case a man have never prayed with the holy Spirit, he can­not make this difference. Cornelius prayed with the ho­ly Spirit before S. Peter went to his house, yet he did not understand, that hee prayed with the holy Spirit; But hee understood it afterward, when by S. Peter's meanes hee had obtained of God even more then he pretended; I meane not, more then the Spirit of God, which prayed by him, and in him, but more then Cornelius himselfe pretended [Page 118] unto in his owne minde; in such sort, that oftentimes the Spirit of God prayes in us, and by us, without our know­ledge, that it is the holy Spirit that prayeth, and what that thing is, which in Prayer is demanded. The selfe same I understand in working as in Prayer: For S. Paul likewise puts them for gifts of the holy Spirit, to minister, that is, to doe service to our Neighbour, and the exercise of Charity. And I understand, that because wee doe not know, not how, nor when to worke, God gives us his Spirit, that should worke in us.

Humane wisdome, that alwaies opposeth it selfe to the Spirit of God, pretends to know how to worke, and when it doth worke it workes for its owne proper benefit, it workes for its owne proper glory, and for its owne pro­per satisfaction, and not purely for the benefits of his Neighbour, not for Gods glory, not for the satisfaction of them that love God, and therefore it knoweth not nor how, nor when it ought to worke. On the contrary, the Spirit of God workes for the profit of the Neighbour, for the satisfaction of them that love God, and it workes for the glory of God. When he that workes by humane Spirit imi­tateth the workes of holy men, followes, the doctrine of the Saints, I doe not understand that he workes with the holy Spirit, but with his owne proper Spirit, because hee doth not worke being inspired, but taught: And S. Paul saith, that it is a gift of the holy Spirit to worke by the holy Spirit. They who worke with humane wisdome finde content in their owne workes, but mingled with arrogan­cy, and with presumption: And they who worke with the holy Spirit, finde likewise content in their owne workes, but most different, and mingled with humility, and Mor­tification. In such sort, as a person examining his minde, after hee hath wrought, may by his consideration under­stand, whether it bee humane wisdome that hath wrought in them, or the Spirit of God. It is very true, that he who hath never wrought with the Spirit of God, [Page 119] cannot make this difference. In Cornelius I consider the selfe same in his working, as I have done in his Prayer: He did worke with the holy Spirit, but he did not understand that it was the holy Spirit; and he understood it, when he saw and felt in himselfe that which arose from his wor­king. And betweene that which Cornelius wrought, and prayed with the holy Spirit, before hee knew Christ, and received the holy Spirit, and that which he prayed, and wrought with the holy Spirit, after that he had knowne Christ, and received the holy Spirit; I make this diffe­rence, that at the first praying, and working he did not un­derstand that hee prayed, and wrought by the holy Spirit. That which I understand in praying, and working, I un­derstand likewise in the acknowledgments of God, and in the understanding of holy Scripture, considering that S. Paul sets also these understandings for gifts of the holy Ghost; understanding that humane wisdome not know­ing how to understand the things of the Spirit of God, God gives his spirit unto them who are his, to the intent he may teach them those things. Mans minde is proud, and haughty in this point, as in all others; whereupon putting it selfe before the holy spirit, it goes helping it selfe as much as it may to gaine by its owne proper un­derstanding and judgment the knowledge of God, and the understanding of Scriptures. And it is a marveilous thing, that how much it labours the [...]ein, so much more it dis-enables it selfe, taking, and understanding the things of God, and of the spirit of God in a contrary sense, and by the contrary. They who understand, and know the holy Spirit, by how much more they apply themselves to understand, and know, by so much doe they know, and understand the more. When as he, who knowes and understands the things of God, goes about with his owne proper wit, and his proper judgment, albeit hee doe un­derstand that which the Saints have understood, yet I doe not understand, that hee knowes, and understands with [Page 120] the holy spirit, but with humane wisdome; understan­ding, and knowing, as being taught, and not inspired, And S. Paul makes it to be a gift of the holy spirit, to know the holy spirit. He who knowes, and understands the things of God with his owne proper wit, and judgment, findes the same satisfaction, that he findes in other knowledges, and in other understandings of humane things, and of the writings of men, and with this satisfaction looking upon it, he feeles pride, and selfe-esteeme in his owne minde. And he that understands and knowes with the holy spi­rit, findes in that which hee knowes, and understands, most different satisfaction from that which hee findes in those other things, which hee knowes, and understands and findes in his minde, Humility, and Mortification; in such sort, that by the feeling which a person findes in his owne minde, when hee shall have got a knowledge of God, and when hee shall have understood a place of holy Scripture, hee may Iudge if hee have gained that know­ledge, and that understanding with his proper wit, and Iudgment, or with the spirit of God. If so be the feeling shall be of pride, and of selfe esteeme, judging that what he hath knowne and understood, is with his owne wit and Iudgment, he shall not firme himselfe therein: And if the feeling shall be of Humility, & Mortification, jud­ging that what he hath knowne, and understood, is with the holy spirit, he shall firme himselfe, and fortify him­selfe in it. It is very true, that he who hath never known, nor understood with the holy spirit, cannot make this difference.

From these three considerations I come to take this resolution, that as well to pray as is meete, as to worke, and to know, and understand, and as for all other things also, in which we exercise our selves with our minds, or with our bodies in this present life, we have need of the go­vernment of the spirit of God, without which although it be grievous to us, we ought to confesse, that we know not [Page 121] to pray as we ought, and that we know not to know, and understand as we ought. With this confession wee shall alwaies demande of God his holy Spirit, and he shall giue it us through Iesus Christ our Lord.

CONSID. XLIX. Whence it proceeds, that humane wisdome will not attribute all things to God: And in what manner they ought to bee attri­buted to him.

FOR three Causes I understand it, men being decei­ved by the judgement of humane wisdome, will not confesse that every thing comes from God. The first is, that they might not deprive themselues of the merits of their own good works, understanding that they should de­priue themselues of them, when every thing should be at­tributed to God; in as much as in their good works, the goodnesse of God would be that which was to bee consi­dered, and not that of men.

The second Cause I understand is, because men judg­ing of Gods works with the selfesame judgement, with which they judge their own proper works, they hold that for evill in God, which they would hold for evill in evill men: And it seeming to them an evill, and absurd thing to attribute any evill thing to God, who is sove­raignly good, and is goodnesse it selfe, they resolue that they will not attribute every thing to God.

The third Cause, as I understand, is because they think that if men believed that God did all things, they would become dissolute in their lives, licentious, vitious, and in­solent, and remisse in succouring, helping, and favouring their neighbours; every man saying of himselfe, if I liue ill, it is because it pleaseth God, that I should liue so, and he himselfe, when it so seems good to him, will make me to liue well; and saying of their neighbour, if such a one [Page 122] be needy, tribulated, and afflicted, it is because it so plea­seth God; and when it shall please God that he should not be so, he will draw him out of necessity, and out of tribulation, and out of affliction, and therefore it is not necessary that I should meddle ther [...]with.

To these three Causes, or reasons of humane wisdome I understand that a man may fully answer in this manner. To the first, that if men knew themselues, they would know in themselues rebellion, iniquity, and sin, and in their works selfe-loue, and selfe-interest, and so they would not pretend to obtain merit through their own works; and not pretending it, the first cause of impiety would be taken away, in which they doe easily fall that are in the eyes of the world, just and holy: for they pro­perly are those that seek Meritin their works. From this inconveniency they are free, who knowing the being, and the nature of man, renounce their own merits, clea­ving only to the justice of God executed in Christ.

To the second Cause and reason, it may bee answered, that if so be it seem to men an absurd, & evill thing, that God should harden the heart of Pharaoh, making him to sin in not suffering the people of God to depart; & that God should command Shimei, that he should sin by cursing David; and that God should make them to sin, to whom the Scripture saith he gaue the spirit of errour, and that he should ordain, that Judas should sin by selling Christ; and that God should blinde them, of whom S. Paul (Rom. 1) speaks, that they should fall into silthy, and abominable sins: And if like wise it seem an absurd & evill thing to men, that which God doth to many men in the world, it is not because the things are in themselues absurd, and evill, but because they are works of the holy spirit; and men judg­ing with humane wisdome, with which they cannot un­derstand the divine secret that is in them, come to judge falsely of them; being herein towards God, as rash men are towards their Princes, judging evill of them; [Page 123] when for the good goverment for the common profit, they doe something which turnes to the dammage of some particular, not considering, nor peircing the intent, which the Prince hath in such like things. For if they did consider, and understand, they would judge well of those things, and of the Princes that doe them. I would say in the selfesame manner rash men, because they understand not the intent which God hath in his works, they judge them evill, and then pretending piety, they will not at­tribute them to God, and if they did know, and under­stand the intent that God hath in those things which they judge evill, they would hold, and judge them for good; and so they would not come to deprive God of his particular providence in every thing. And certainly if these men did consider, that God hardning the heart of Pharaoh, that he should sin, not letting Gods people goe, did pretend to illustrate his glory, and to make manifest his power in favouring his people, they would accompt the hardnesse of Pharaohs heart amongst the works of Gods mercy, for as much as that which the people of God de­sired, was thereby effected: and this selfesame judgement they would make of the curses of Shimei; and of Iudas his s [...]lling Christ; and of the sins of them, of whom Saint Paul speaks in the first of the Romans; and they would make the selfesame judgement in all the works of men, not doubting to attribute them all unto God, searching out the secret judgement that is in them, even as pious persons search them out, to whom it oft-times happens, that they hold something of their own or others for an errour, because they know not the intent that God hath in it: And afterwards by time knowing the intent that God had in it, they hold it for a very certain thing. And to the selfe same persons it oftentimes befals, that they hold a thing for well done, which afterwards by tract of time they knew was ill done. This sometimes happens to them, when they stand not very attent to con­sider [Page 124] the judgements of God; and sometimes, because it doth not alwaies please God that they should under­stand that which he pretends in his works; as peradven­ture it did not please him, that Moses and Aaron should understand that which he pretended in the hardnesse of Pharaohs heart, to the intent they should not cease to be very instant, that he would let the people of God to goe out. Whereupon it seems, that mans piety consisteth in ap­plying his minde to understand that which God pretends in his workes, especially in those which seem absurd and evill; and to venerate, and approue those which hee doth not understand, holding them all for holy, just, and good.

To the third cause, and reason, which men finde not to confesse that God doth all things, it may be effectually, & by our own proper experience answered, that those men, who belieue, & hold for certain, that God doth all things, for this selfe same cause that they abide in this certainty, are pious, and iust; and being pious, and iust are in them­selues most temperate, and most modest, and are towards their neighbours most mercifull, most diligent, and most liberall, in as much as piety and iustice doe as well morti­fie in them the appetites of sensuality, that might make them vitious, and insolent, as also the affections of the minde, that might make them interressed, and lovers of themselues, and consequently remisse with their neigh­bours. This mortification in them proceeding partly from that union which they hold in their hearts with God, never forgetting themselues of God, and principal­ly from that incorporation with which they stand incor­porated in the death of Christ, who killing his own flesh on the Crosse did likewise kill the flesh of all them, who believing in him are made his Members. And they who remain in this, never come to excuse their licentious liues in the liuelinesse of their mindes, saying it pleaseth God they should be so: nay, rather finding in themselues [Page 125] any vice, and finding in their minds any liuelinesse, they know the reliques of their own iniquity, rebellion and sin, and demand of God, that he should mortify them in them, as he hath mortified the rest: nor doe they ever be­come remisse in helping, and favouring their neighbours; except in as much as the affections that are according to the flesh, and humane wisdome dying in them, and those which are according to the spirit reviving, they doe not move with an anxious affection of the flesh, but are mo­ved with a moderate desire of the spirit: And in as much as they doe not feel in themselves any motion to help, & succour their neighbours, they know that God will haue it so.

This I say, because those persons that stand in this pi­ety keeping good account with their inward motions, hold those to be wills of the flesh, which are not accor­ding to that which they knew to be the will of God. And they hold those to be the will of the spirit, which they know to be conformed to the will of God; making this judgement by that which is the due of piety, and that which is the due of justification, and by that which the holy Scriptures, New and Old teach: and standing attent hereunto, they overcome the motions which are accor­ding to the flesh, and execute those which are according to the spirit. And albeit they haue their imperfections by Gods will, their desire is to become perfect. And al­though they hold the sufferings of their neighbour to bee the will of God, they hold likewise their motions to help, and favour them to be the will of God; And know­ing in their own imperfections, and in the sufferings of their neighbours the will of God, which is with wrath, and knowing in their own desires of perfection, and in their motions to succour their neighbours the will of God, which is with mercy, loving the will which is with mercy, and flying from that which is with wrath, they doe attend unto perfection, and doe attend to suc­cour [Page 126] their neighbours, remaining quiet, when they doe not perceive any motion, understanding it, that God would haue them to remain quiet.

Having said that which moveth men not to attribute all things to God, and that which may be answered unto it, now I will say that which I think thereabout, remit­ting my selfe to more perfect, and spirituall iudgement.

In God I consider two wills, as at other times I haue considered it, one Mediate, in as much as it workes by these, which we call second Causes: And the other Im­mediate, in as much as it works by it selfe. Vnto the Mediate I understand men stand subiect through original sin, and from the Mediate I understand that men are ex­empted, and freed by regeneration, but in a certain man­ner.

I suppose, that in a mans flying those things, which by this Mediate will might doe him harme, and in applying himselfe to those things, which by the selfe same might doe him good, a mans freewill doth consist; all those things appertaining to good or ill being exteriour, & cor­porall to vertuous, or vitious living in the outward. To the Immediate will of God I understand generally all men are subiect, God working in them, in some with loue, in others with hatred, in some with wrath, in o­thers with mercy, in some with favours, and in others with disfavour. And this will of God I understand is that, unto which S. Paul saith, men cannot make resistance; and this I understand that God useth illustrating his glo­ry, and shewing his omnipotency in them that are his, in such sort, that in this Will of God there are two parts, or two wills, one of Hatred, of Wrath, and disfavour, and the other of Loue, of Mercy, and Favour. The first as I un­derstand fell upon Pharaoh, upon Shimei, and upon them, to whom God gaue the spirit of errour, and upon Iudas, and vpon those whom God delivered over to a reprobate sense. And this selfe same I understand fell upon all those [Page 127] which are vessels of wrath, as was Nero, and as all they haue been, and are, and shall be, who with malignity per­secute the Christian spirit in those who are the Members of Christ. All these, as I understand doe the will of God without understanding themselues, that this is the will of God. For if they did understand it, they would cease to be impious, and they would be pious. That will of God, which is of loue, of mercy, and favour, I understand it in Moses and Aaron, and David, & in the Saints of the Law, and I understand it in S. John Baptist, and in the Apostles, and in the Martyres, and likewise in all those, who are called of God to the participation of the Gospell, all which I understand doe fulfill the will of God; for here­in consisteth piety. And I understand, that neither Pha­raoh, nor Iudas, nor those who are vessels of wrath, could cease to be such; nor Moses, nor Aaron, nor Paul, nor those who are vessels of mercy; in such manner, that Iudas could not forbeare to sell Christ, nor S. Paul could not for­beare to preach Chrîst. Finally I understand, that in those things which are done in the world by Gods Mediate will, they who are vessels of wrath, know the naturall or­der, and know the goodnesse, or malignity of men. And I understand, that in the selfesame things they who are the vessels of mercy, know in the naturall order the wil of God, who set this order; and in that which is, or seems to be goodnes, or malice of men, they know with the will of God, the goodnes & malice of men. In the self same man­ner I understand that in those things which are done by the Immediate will of God; they who are impious doe not know but only their own proper wills, and those which are of them that doe them; and I understand that in the selfe same things they who are pious, know the will of God, attributing all things to God, considering in those, who are the vessels of wrath, as were Pharaoh, Shimei, Iudas, and Nero, the will of God with wrath, with ha­tred, and with disfavour; and knowing in them, who are vessels of mercy, as those of the Hebrew people, and those [Page 128] of the Christian people, the will of God with loue, with mercy, and with favour. And in this manner without do­ing iniury to God, without depraving themselves, and without loosing charity, nay rather illustrating the glory of God, mortifying themselves, and growing in charity, they come to belieue that God doth all things, some with his mediate will, and others with his immediate will; some as in vessels of hatred, of wrath, and disfavour; and others, as in vessels of loue, of mercy, and favour. And those are they, who amongst all men are pious, knowing God, and are iust, knowing the Son of God Iesus Christ our Lord.

CONSID. L. In what the Depravation of man doth consist, and in what his Reparation doth consist. In what Chri­stian Perfection doth consist.

COnsidering that which I understand, and know of Gods being, in as much as he is impassible, and im­mortall, and in as much as he is wise, just, and mercifull, faithfull, and true; and considering that which I under­stand, and know of the being of a man, in as much as he is passible, and Mortall, and in as much as he is ignorant, im­pious, vindicative, false, and a lier: And understanding by the testimony of holy Scripture, that man in his first crea­tion was created after the Image, and similitude of God, I come to understand, that there is as much difference from the kinde of being, in which God created man, to that kinde of being, wherein hee now is, and abides, as from that being, which I know of God, to that being, which I know of man: And knowing by testimony of holy Scripture, that for the sinne of the first man, from that first perfect being, and that being like unto God, man is come to this imperfect being, and like unto the being of other animals, in as much as pertaines to his body, and [Page 129] to the being of evill spirits, as touching his soule, I come to understand, that the evill, which is to come to man­kind by the sinne of the first man, consists in this, that of impassible he is become passible, subject to cold, and to heate, to hunger, and to thrist, with all other corporall incommodities; and of immortall hee is become mortall, subject unto death; and of wise he is become ignorant, of just, impious, of mercifull, vindicative, of faithfull, false, and of true, a lier. Whereby I understand, that because the evill, into which mankinde fell through sin, toucheth men in their bodies, and in their mindes, the grace which God hath pleased to doe unto mankinde by meanes of Iesus Christ our Lord appertaines likewise both to bo­dies, and to mindes; and so it is, that assoone as a man is called of God, he doth accept for his the Iustice of God executed on Christ; being made a member of Christ hee begins to be partaker of that first Reparation, which is of the minde, and is by the death of Christ: And it is also true, that that man who shall depart from this life a member of Christ, shall be partaker of the last Reparati­on, which shall be of the body, and shall be by the re­surrection of Christ, and shall be in the generall resurre­ction of all men; in such sort, as they who are members of Christ, by the death of Christ doe repaire the evill of their mindes in this present life, if not altogether, yet in part; and they doe repaire by the resurrection of Iesus Christ the evill of their body in life everlasting, and then shall they have recovered intirely that Image, and that similitude of God, with which they were created, being in their bodies impassible, and immortall, and being in their mindes just, wise, mercifull, faithfull, and true in which I understand our whole felicity doth consist.

After that I have understood all this, I resolve my selfe, that the proper exercise of a Christian in this pre­sent life, is to attend unto the reparation of his minde, & to recover the image, and similitude of God, with which [Page 130] he was created: And albeit as I haue said, so much of this is recovered, as there is (as a man may say) of the incor­poration in the death of Christ in a man; neverthelesse I understand it appertaines to a Christian to exercise him selfe to recover it in this manner: When he shall be sol­licited by the depravation of his minde unto impiety, remembring himselfe that God is just, he shall say, no, to me it belongs to be just, and not impious. When he shall be sollicited unto revenge, remembring himselfe, that God is mercifull, he shall say, no, to me it appertaines to be mercifull, and not vindicatiue. When he shall be sol­licited unto wrath, remembring himselfe, that God is patient he shall say, no, to me it appertaines to be patient, and not wrathfull. When he shall be sollicited to falsity, and lyes, remembring himselfe that God is faithfull, and true, he shall say, no, to me it appertaines to be faithfull, and true. When he shall be sollicited to desire to bee esteemed, and prized of the men of this world, remem­bring himselfe, that God is a Pilgrim, and stranger in this present life, he shall say, no, for to me it appertaines to be a pilgrim, and stranger with God, that I may be altoge­ther like unto God. And finally when he shall be sollici­ted to any thing, which may redound to the hurt of his neighbour in any sort whatsoever, remembring himselfe that God loues men so much, that to repaire their evill, and dammage, in which they were thrown down head­long, he gaue his own Son unto death, hee shall say, no, to me it appertaines to haue loue and charity. And so run­ning through all those things, with which a man may be sollicited by his own affections through the depravation of the minde, he shall finde perfections in God, with which he may represse them; and so by litle and litle hee shall goe augmenting in himselfe the reparation of his minde, which is the first thing, and hee shall goe every houre more abilitating the reparation of his body, which is the last. And in this exercise I understand the Christi­an [Page 131] perfection consisteth. I would say, that [...] is a Christian more, or lesse perfect in this life, [...] [...]ch as occupying himselfe more or lesse in this exercise, he doth obtain more or lesse of that part, which is to be gotten in this present life, of the image, and likenesse of God, with which he was created. And for this cause I understand, that our Lord Iesus Christ concludeth his discourses of Christian perfection, saying, Be you perfect, as your heaven­ly Father is perfect: As if he should haue said: Finally, I say unto you, that you attend to be like unto God in per­fection: He is perfect, and you also attend to bee perfect, as he is. And this is properly a Christian admonition, in as much as it is of Iesus Christ our Lord.

CONSID. LI. In what manner God makes himselfe to be felt, and in what manner God makes him­selfe to bee seene.

HAving oftentimes said, that to those persons, who are entered into the kingdome of God, accepting the grace of the Gospell, God makes them to Feele his presence, and to the selfe same he lets his presence to bee seen through a glasse darkly, as S. Paul speaks; I come now to say, that it is without all comparison a greater favour, which God doth to them, to whom God lets his presence be seen, then that which he doth to them, to whom hee doth make his presence to be felt; in as much as he that sees it, it is necessary that he should feel it; but it is not neces­sary that he that feels it, should see it: I would say, in as much as sight cannot stand without feeling, but feeling may be without seeing. That this may be well under­stood, I say, that as I understand it, then a man feeles the presence of God, when loving, and believing, being confi­dent, and hoping, and when praying, and working, & un­derstanding, he doth really, and indeed feel that he is mo­ved, [Page 132] a [...] [...]ted by the holy Spirit to loue, to belieue, to haue [...]nce, and to hope, and also to pray, to work, and to understand, feeling that the holy Spirit is that which doth inspire him to loue, to belieue, to haue confi­dence, and to hope. And it is he himselfe, that prayes, works, and understands in him: for so it is, that in all these exercises feeling the favour of the holy Spirit he feeles the prefence of God. Furthermore I say, that then a man sees the presence of God, when by the gratious favour of God it is shewed unto him, in what manner God sustaines all the things which hee hath created in their proper being, in which he created them, & in what manner God fayling them, or withdrawing himself from them never so litle they would fayle in their beings. To penetrate well into this Consideration, I goe imagining that which is ordinarily seene in the house of a Pope, where all they that abide in his house, doe depend of him, and are sustain'd by him in that degree, and in that dignity, in which he hath placed them; and the Pope dy­ing, all the whole house breaks up, and ceaseth to be, in such sort as he that was Secretary, is now so no longer: The selfe same I say of all the other officers of the house, who all of them in the Popes death loose that being, which the Popes life gaue unto them.

Passing on forwards, I consider that which by expe­rience is understood in a man, who is so far a man in as much as his soule staies in his body, that being altogether sustain'd by the benefit thereof. I would say, that the members of the body exercise their own offices so long as the soule abides within the body; the soule departed, the body dissolves and returnes to earth, in such manner, as they now are no more eyes, which were formerly eyes. The selfesame I say of all the members of the body, all which, the soule being departed from the body, loose that being which they had by the presence of the soule in the Body.

[Page 133] In the Popes house because I am able with my wit & with my judgement to consider, and see that which I haue said, it is sufficient to see, and consider the presence of the Pope, his providence, his bounty, liberality, and iu­stice, in as much as hee maintaines his house with good order, and with good government, And in as much as I am able with my wit, and discourse to understand by ex­perience, that the soule being parted from the body, a man ceaseth to be that which he was, every one of his members ceasing to execute the office which it exerci­sed: I am able also to understand by experience, that the being, which the body hath, comes by the soule, and that the soule is shee that governes every one of the mem­bers of the body, as is meet, making them to serue to that for which they were created. And so I understand, that there are in the soule providence, and discretion, and all the other good qualities annexed thereunto. But in God, in as much as I am not able neither with my wit, nor by experience to understand in what manner all things de­pend of him, in such sort, as he fayling them, they fayle, I cānot by my self see that which is in the Popes house, nor understand that which I understand in a man, albeit by that which I heare spoken, and by that which I read, I may imagine it: But wanting the seeing, and wanting the understanding by experience I cannot certifie my selfe in it, untill God himselfe let me see, and understand how this is, shewing me his presence, which I understād consisteth in this demenstration, and in this vnion. Fur­thermore I understand, that it would be great satisfacti­on to the Popes Favorite servant, when the Pope were unalterable, and immortall, to see that his being, and his sustentation in that degree comes to him from the Pope, and depends upon the life of the Pope. And I understand also, that it would be very great satisfaction to see really, and indeed in what manner the being and sustentation of his body depends upon his soule. And I understand that [Page 134] it is without any comparison much higher, and more ex­cellent then any of these, that satisfaction, that glory, and that content which those persons feele in themselves, who in any sort whatsoever see in what manner God sustaines, and maintaines all things, giving unto them a being, and giving unto them life, in such manner as with­out him they would cease to be, and to liue. For in this vision they know, and feel themselves favoured of God, and in the selfe same they quiet themselues, and assure themselves in their own mindes, understanding that they are sustain'd, and governed by him, who hath all things in his own power. And in the selfesame vision in a new manner they know in God omnipotency, wisdome, ju­stice, mercy, truth, and fidelity; and knowing this they grow in the loue of God, in faith, and in the confidence of God, and in patience, with which they hope for eternall life. And so that comes to passe which I said in the be­ginning, that a man seeing the presence of God begins to tast in part in this present life that which he shall tast in­tirely with Iesus Christ our Lord.

CONSID. LII. That a Christian ought to put an end to the Affe­ction of Ambition, which doth consist in Growing: and also to that which doth consist in Conserving.

VNderstanding that Iesus Christ our Lord saith to all us that are Christians, that we should Learne humili­ty of heart from him; And understanding also, that S. Paul doth admonish us, that we should reduce our mindes to that which we know of Iesus Christ our Lord, who being the Son of God humbled himselfe to take the shape of a man, making himselfe a man; I come to know, that as humili­ty of minde is the most profitable thing to a Christian, so also the affection of Ambition, which is the contrary, is [Page 135] the most pernitious thing, and that which most deprives him of Christ, and most makes him the member of Satan. And I call affection of Ambition all that desire, all that thought, and all that diligence, which a man useth with intent to increase his estate, his honour, and his reputati­on, and to conserve himselfe in that which he hath got; In such sort, as there are two parts of the Ambitious Affe­ction; the first to encrease, the second to maintain. Humane wisdome judgeth them free from the affection of Am­bition, who set an end to growing; and in very truth they are free from a good part thereof. Yet the other remains, which is so much harder to leave, by how much humane wisdome doth not know it; nay rather judgeth them vile, and of no worth that haue it not: But the holy Spitit which knows it, judgeth them ambitious which haue it; & will that they whom he governs, should utterly leaue it, renounce it, and free themselves, in such manner, that they haue no intent to grow in the eyes of the world, nor haue intent to conserve themselves; although it require not of them, that they should studiously, and for their own phantasies doe things, by which they should come to bee abased, and diminished from that state of honour, and re­putation, wherein they finde themselves, contenting it selfe, that they should reduce their mindes to increase, & decrease, according as it shall be Gods will. And it will also, that together herewith they should employ them­selues altogether, & in all things to augment themselves in the eyes of God, and to conserve themselves in that, wherein they shall be augmented. And therefore to the pious Christian, who ought to learne humility of Christ, & to reduce himselfe to be like unto Christ in his humili­ty, it appertaines to set an end to all ambition, dispoyling himselfe of all affection, and thoughts, touching his ad­vancement in the things of this world, or touching his conserving himselfe in them, thinking only to augment himselfe in the things of God, Trusting, Hoping, Lo­ving, [Page 136] and procuring to conserve himselfe in that which he shall haue obtained touching Confidence, Hope, and Loue, resolving himselfe, that that which appertaines to him, is to please God, and them who are partakers of the Spirit of God, and not the world, nor those who follow the opinions, and counsels of humane wisdome: and do­ing so they shall become like our Lord Iesus Christ.

CONSID. LIII. In what manner the men of the world attending unto Honour, are lesse vitious, then at­tending unto conscience.

ALL men are generally maligne, and perverse, in so much as to walke amongst them is the same as to walk amongst Tygres, and Lions, and amongst Vipers, and Serpents: except only in as much as their furies, and their outrages are tied by some chaines, amongst which the chiefest, and most strong are Honour, in as much as per­taines to this present life, and Conscience for the life to come. I would say, that the intent of the Honour of the world doth bridle some men, that they are not so vitious, nor so licentious in their living, as they would be follow­ing their naturall inclination: And some other men the feare of eternall punishment bridleth; for they think, if I doe this, I shall offend God, and he will chastise me with eternall punishment. And this is the conscience, in such manner, that a man may say, that all men who are not governed by the holy spirit, are like many Lions that sta [...]d chained, that they should not doe harme, but in such manner [...], as breaking the chaines with their fury, they doe evill according to their naturall inclination, in as much as the men that stand bound with these chaynes, doe not evill, nor are licentious; but the chaines being broken with their fury, and rage, they doe evill accor­ding to their naturall inclination. Whereupon conside­ring, [Page 137] that of these chaines with which men stand bound, the strongest is the honour of the world; in as much as a man doth more easily cast his conscience behind, then his honor; I come to understād that the men, who attend un­to the honor of the world, because they are tyed with the stronger chayne, are amongst the other men of the world the least vitious, and least licentious, partly by their own proper inclinations; for being subject to the goverment of humane wisdome they doe much esteem Honour; partly for respect of those persons, with whom they take counsell, who being partly themselves applyed to Ho­nour, and understanding it, doe alwaies counsell rightly according to that which belongs to Honour, which doth not so happen in conscience, in as much as a man is not of himselfe inclined unto it, either because he doth not be­lieve more then he sees, or because he doubts, or because he puts himselfe upon the hazard; and in as much as wil­ling to be counselled in those things whereof he doubts, he takes counsell with other men, who neither are appli­ed to conscience, nor understand it, and so cannot counsell rightly accorping to that which is due to conscience. That this is true, he shall clearly know, whosoever shall come to examine himselfe, finding it true that they doe more esteem Honour then Conscience, and that they are more resolutely, and more virtuously counselled in a businesse, when they put it in a case of Honour, then when they put it in a case of conscience. And it may bee, that the cause, wherefore (according as it is reported) they liue lesse vitiously amongst the Infidels, then amongst those, who are called Christians, is because they in most things attend unto Honour, and these in many things attend un­to Conscience. Out of this generality I except regenera­ted men, renewed by the holy spirit, who without being bound with chaines, liue modestly, and temperately: In this they are governed by the holy Spirit, which is com­municated unto them that belieue: In whom this gover­ment [Page 138] is so powerfull, that without being bound with any chayne; for they feare not dishonour, nor are of scrupu­lous conscience, and yet they passe the men of the world in not being vitious, and licentious, having slaine all their affections on the Crosse of Iesus Christ our Lord.

CONSID. LIIII. That Prayer, and Consideration are two books, or In­terpreters very sure ones to understand holy Scripture, and how a man ought to serve himselfe of them.

I Hold it for a very certain, and very true thing, that for the understanding of holy Scripture, the best, the most certain, and the highest interpreters of all, that a man can finde, are these two, Prayer, and Consideration. Prayer as I understand, discovers the way, and opens, and mani­festeth it: And Consideration I understand, puts a man into it, and makes him walke therein.

Furthermore I understand, that it is necessary that these two interpreters, or books should bee helped on Gods part, he inspiring him who prayes, to pray. For I under­stand that he who prayes, not being inspired to pray, praies out of his own proper phantasie, out of his owne proper affection, and out of his own proper will; and not knowing to pray as he ought, is not heard in his prayer: and he who prayes being inspired to pray, prayes for the glory of God, and prayes for the will of God, & know­ing to pray as he ought, he is heard in his prayer, that be­ing granted him which he demands.

Consideration, as I understand, 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 [Page 139] 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, [Page 140] 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 [Page 141] 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 [Page 142] 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 things. And therefore I understand, that it belongs to the pious Christian to stand very vigilant, and wary in many things, in which there may be curiosity, and that he should not haue it, and principally in the study of holy Scripture, to the intent, that the syncerity of the holy spirit, which is in it, may not be converted into cu­riosity of the flesh, as it befals the curious, who read the Scriptures only to know, and understand: In which I un­derstand, that the Pious Christian ought only to pretend the inward knowledges, and feelings, which God by meanes of his holy spirit shall giue unto him; and those, which he by meanes of these shall goe experimenting of the things of the holy Spirit, in such manner, as taking in­to his hand a book of holy scripture, he should pretend to understand that which belongs to him; and so think, that he understands not that which hee hath not experimen­ted: and thus thinking if he shall desire to understand it, he shall attend to experiment it, and not to seek with cu­riosity that which others haue therein understood: And attending unto experience, hee shall likewise attend un­to totall mortification of the minde, depriving it of all cu­riosity; and together with the experience, and with the mortification, he shall get the true understanding of holy Scripture, and shall understand how that the Christian businesse doth not consist in knowledge, but in experi­ence: And he shall know the deceit that they suffer, who [Page 143] think that they doe not understand holy Scripture, be­cause they be not instructed, nor furnished of knowledge and humane learning; understanding that it is needfull for them, who are instructed & rich in them, to renounce and leaue them: for to obtain the true understanding of holy Scripture, which as I haue said, is not gotten by knowledge, nor ought not to be procured with curiosity, but is gotten with experience, and ought to be procured with simplicity. In as much as to them who are instruct­ed, and adorned with this simplicity, God revealeth his secrets, as the proper son of God himselfe affirmes, Iesus Christ our Lord.

CONSID. LVI. Which is the most certain, and most secure way to obtain perfect Mortification.

HAving oft-times said, that the Mortification of all that which a man hath from Adam, is very necessa­ry to a Christian, it is not long since that I understood the cause why it is necessary and the most certain, and most secure way to come to obtain it. And I haue learned it from the Apostle S. Paul, where he having said, that he did endeavour to make himselfe like unto the death of Christ, with intent to come to the participation of his resurre­ction; labouring to comprehend the Christian perfection, as he felt himselfe comprehended by it in Christ; he saith that he did this altogether forgetting things that were be­hind, as well those, which might breed him satisfactiō, as also those which might cause him molestatiō; & occupy­ing his minde, in remembring that he was called of God through Christ, and that the vocation was from aboue, that is, that he was called, to the intent that believing he might obtain everlasting life, or rather I understand, that it is that life by which the holy spirit mortifies them, who being called of God doe answer. And so it is, that a [Page 144] man keeping in his memory this thought, comes to fly, & abhor all those things that may hinder him this vocation, and he comes to seek, and loue all those thing which may conserve, and increase it; and so comming to hate his affections, and appetites, knowing that they are those which may hinder his vocation, hee comes to mortifie them in such manner, that all that which he had of Adam dying in him, and that which is of Christ living in him, he comes to be much like unto Christ, it befalling unto him the selfesame which befals a person, who being cal­led [...]y a great Prince to a great feast, and fearing to bee hin [...]red, and disturbed in his journey by some delightfull things that may present themselves unto him, he takes as expedient to free himselfe from all those things, and to p [...]sse freely through them, to keep alwaies in his me­mory, that he is called by that great Prince, and that he is called unto that great feast, in comparison where of all those feasts that may offer themselves unto him in the way, are not feasts, but childrens plaies. I would say, that as this person carrying this thought aliue in his me­mory doth mortifie in himselfe all those appetites which might come unto him of s [...]eing those feasts, which offer themselves to him in the way, much better then if so be he should make a resolution not to see them. For it might be, that comming by chance to see them hee should bee hindred, and disturbed by them, in such manner, that when he should come to see the principall Feast it would now be finished. Even so neither more nor lesse, but ra­ther much better, the person that is called of God keep­ing aliue in his memory the thought of his vocation, doth mortifie, and also kill in himselfe all the affections, and appetites, which being according to the old man might hinder him, and disturb his vocation, much better, then if he did detetmine alwaies to combate with them: For it might be, that wandring from his vocation, he might al­so wander from his determination. I shall say rather bet­ter, [Page 145] that doing after this manner the holy Spirit is that which mortifies him, and if he should doe in other man­ner, it being humane wisdome that should work, hee would never come to obtaine his intent; it being Gods ordinance, that the spirit of God should be the master, & the guidē of all them, that are called unto the grace of the Gospell of his only begotten Son Iesus Christ our Lord.

CONSID. LVII. Whence it comes to passe, that by the knowledg and sense of the things of God the Flesh is Mortified.

EVery day I goe certifying my selfe, that the Christi­an businesse is not knowledge, but experience: I would say, that it is not got by knowledge, but by experience. First of all I understood, that the proper exercise of a Christian is to attend unto Mortification. Attending un­to it he feels, that the profit of it consists in this, that a mā mortifying his affections and appetites goes by litle and litle comprehending that divine Christian perfection, in which he is comprised by the incorporation, with which believing he is incorporated in Christ. Passing on further, I know that the most certain and secure way, by the which he who is called of God, comes to true Mortifi­cation, is alwaies to hold firme in his memory a firme thought, that he is called of God, and that the calling is made to giue him everlasting life. Now I understand, that this marveilous effect of Mortification through the remembrance of the vocation, proceeds partly from the basenesse of the flesh, and partly from the efficacy of the things of God. I would say that the flesh being vile, and miserable, and being subiect, feeble, and infirme to bee able to hold in it selfe the knowledges, and senses of di­vine things, it comes to passe, that by the efficacy of them it is affrighted, and becomes vile; in such manner, that it [Page 146] is easily overcome, and mastered by the spirit, and so it remaines mortified together with all those things which are corrupt in a man by the depravation of the flesh. And because the remembrance of the calling by God is very efficacious in men with the knowledge, and sense of hea­venly things, and they are subject, frayle, and infirme, I understand that which God saith, That a man who shall see him shall not be able to sustain himselfe with his minde, nor with his body. And therefore the perfect vision of God is reserved to the just in eternall life; when the flesh being raised up shall bee a subject able to endure the vision of God. In this mean space on the one side by the benefit of God the Flesh is mortified in the just, not onely with the memory of their vocation, but also with every other vo­cation, and sense, which appertaines to the things of God. And on the other side God goes moderating in them these knowledges, and these senses, to the intent they should not come to nothing, accommodating them to the frailty of the flesh, as we temper the hot liquour, which we would keep in a glasse vessell, in such manner, as the liquor is conserved in the vessell without breaking the glasse. And I understand, that corporall, and outward ex­ercises, together with those other things which are of mans industry, doe serve unto those persons which are called of God, for a certain entertaining of themselves in that estate, in which a knowledge, or sense of some of Gods things hath left them which is past; and that through their labour there should bee given, or commu­nicated unto them another, which may make them to make progresse in Mortification; in such manner, that I haue reason to say, that the Christian businesse is not know­ledge, but experience. If it were knowledge, it would work the effect that other knowledges doe, that is, to swell up, and make proud those who have them. And be­cause it is experience, it doth the effect, which other ex­periences doe, that is, to humble, and cast on the ground [Page 147] all that which is humane wisdome, and to exalt, and lift up to heaven all that which is in the spirit. I understand this effect is in them, who being called of God are mem­bers of Iesus Christ our Lord.

CONSID. LVIII. Eight differences between them, who pretend, and pro­cure to mortifie themselves with their proper industry, and them, who who are mor­tified by the holy Spirit.

THis is alwaies a truth, that all men in applying them­selves to religion, as well unto the false, which con­sisteth in superstitious observations, as unto the true, which consisteth in accepting the grace of the Gospell of Christ, doe apply themselves likewise to Mortification. But amongst them who procure to mortifie themselves with the holy spirit, I haue considered eight notable diffe­rences, by which a person may know, whether he morti­fie himselfe by his own industry, or whether he be mortifi­ed by the holy spirit.

The first Difference is, that they who mortifie them­selves with their own proper industry, are presumptuous, & ambitious, knowing their own proper vertue in their mortification; and they who are mortified by the holy spi­rit, are humble, and modest, not knowing any proper vir­tue of their own in their mortifications: for the holy spi­rit works in them that which a very great Feaver doth in a man: I would say, that as by the presence of a great Feaver a man becomes as it were deprived of all carnall desires, keeping aliue only the desire of health; so by the presence of the holy spirit a man becomes as it were de­prived of all that which is flesh, keeping aliue only spiri­tuall desires.

The second Difference is, that they who pretend to mortifie themselves, goe alwaies seeking new manners, [Page 148] and new inventions to obtain mortification, & they who are mortified by the spirit, embrace those occasions of mortification; which are offered unto them, by what way soever they come, perswading themselves, that with thē and in them God will mortifie them.

The third Difference is, that they, who mortify them­selves, alwaies liue sad, and discontent, because they de­prive themselves of their pleasures, and corporall con­tents, and are not cherished with the spirituall; and they who are mortified, liue, as it were alwaies cheerefull, and contented, because they abhor, or begin to abhor corpo­rall pleasures, and begin to tast spirituall pleasures.

The fourth Difference is, that they who mortify them­selues, are much like unto a man, whose head were cut with a rough and rusty saw, in as much as all things are unsweet, and sowre unto him. And they who are morti­fied, are like unto a man, whose head were cut with a sharp sword, and an arme skilfull in cutting; In as much as the holy spirit mortifies him, without that himself feels the mortification. That this is true, those persons who are mortified by the holy spirit, know by experience.

The fift Difference is, that they who mortify themselues living alwaies in continuall trouble, and in continuall la­bour, are like unto a man that learnes with exceding paines a most difficult, and unpleasant science, who fin­ding in the principles thereof much unsweetnesse, and much molestation, comforts himselfe only with an opini­on, that he shall proue excellent in that science: And they that are mortifyed, neither travelling, nor labouring themselves in their mortifications, are like unto a man that goes delighting, and recreating himselfe in the study of that science which he hath already learned, wherein finding few things which he understands not, hee findes few things that trouble him.

The sixt Difference is, that in them who mortify them­selves by themselves, there is never true mortification; nay [Page 149] rather they are like unto quick lime, in as much as the quick lime smoakes not, whilst there is no water cast thereon, which is no sooner cast upon it, then it shewes the fire that it hath within; so they whilst they haue no occasion to erre, doe not erre: and when occasion comes they presently shew the liuelinesse that they haue with­in them, either erring, or being straightly sollicited to erre. And they who are mortified by the holy spirit, haue true mortification, and are like unto dead lime, in as much that like as the dead lime doth not smoake, how much water soever be cast upon it: so neither doe they erre, nor are much sollicited to erre, although many occasions offer themselves unto them. And so shall this be.

The seaventh Difference is, that they who mortifie themselves in the occasions of erring doe miserably loose themselves: For being deceived by humane wisdome they doe alwaies goe avoiding the occasions, which in­cite them to erre: And they who are mortified, in the oc­casions of erring, that offer themselues unto them, are re­fined as gold in the fire, for being helped by the holy spi­rit in the proper occasions they are mortified, not avoi­ding any of them; and therefore they are the same in the occasions, as out of the occasions.

The eight Difference is, That they who mortifie them­selves by their proper industry, doe principally attend unto the mortification of the flesh, they that be such ha­ving no intent to mortifie the minde, not knowing, that from thence ariseth all the evill: And they, who are mortified by the holy Spirit, attend principally unto the mortification of the minde, knowing that from thence comes all the evill; And knowing that the minde being mortified, the flesh remaines mortified.

By the examination of these Differences may a per­son know whether he mortifies himselfe, or whether hee be mortified by the holy Spirit: Being advertised of this, that there are three estates in those persons, who are [Page 150] mortified by the holy Spirit.

The one is, when the holy spirit mortifies them, with­out that they know, or feel the vertue of the holy Spirit in them. And in this estate, that belongs to them, which is said in the fourth difference.

The other is, when the holy spirit mortifies them, and they feel, and know in themselves the virtue of the holy spirit. And in this estate, there appertaines unto them that which is said in the first Difference.

The third is, when through the absence of the holy Spirit, or because they doe not feel, and know his pre­sence, they goe mortifying themselves with their own in­dustry. And in this estate, they feel a good part of that which is said in the First, the Third, the Fourth, and the Fift Difference, to be felt by them, who mortifie them­selves by their own proper industry. It is very true, that to them who are mortified by the holy spirit, their owne industries in mortification are profitable unto them; It being indeed true, what S. Paul saith, That to them that loue God, all things work for good to the glory of God, and of the Son of God Iesus Christ our Lord.

CONSID. LIX. That in the motions to pray the Spirit doth certi­fie a man, that he shall obtaine that which he demands.

REeading in Isaia, that death being intimated unto Hezekiah a pious King on Gods behalfe, hee resen­ted himselfe, was grieved, and lamented, praying God with teares, that he would not take away his life: And rea­ding a litle after, that the destruction of Hierusalem be­ing intimated on Gods behalfe unto the selfesame King with the Babylonian captivity, without resenting him­selfe, nor being grieved, nor lamenting, & without pray­ing God, that he would revoke the sentence, he was con­tented, [Page 151] that the will of God should be executed; accep­ting it as a benefit of God, that those evills should not come in his time: And considering that God prolonged the time of Hezekia's life, and that he did execute his sen­tence upon Hierusalem; I come to certifie my selfe, that pious persons being governed by the spirit of God, and chiefly in their prayers, in as much as S. Paul saith, The spirit of God prayes by them, and in them, they doe never as it were pray to God, but for that which it is Gods will to grant them, of which the holy spirit, which inspires them to pray, is certain. According to the judgement of humane reason, it had been more just, and more conve­nient, that Hezechiah should haue resented himselfe, and lamented, and been moved to pray God for the revoca­tion of the sentence given against Hierusalem, then for the revocation of that sentence which was given against his own proper life: And Hezechias a pious King moved by the holy spirit prayed for his own life; & for that which touched Hierusalem, he conformed himselfe with Gods will: whereby I understand that it behoues pious per­sons to keep good accompt with their motions; I would say, they ought to bee well advertised being moved to pray to God for any thing, whether that motion be of hu­mane spirit, or of the holy spirit. And I understand like­wise, that the proper countersigne, whereby they may be able to judge between these motions, is the Inward cer­tainty, or uncertainty with which they shall finde themselves in prayer. Finding themselves uncertain that they should obtain of God that which they demand, they shall judge, that the motion is of humane spirit; And finding them­selves certain to obtain it, they shall judge that the mo­tion is of the holy spirit: For as much as the motion of the holy spirit drawes alwaies with it the certification; a man judging in this manner, if the spirit of God which hath moved me to pray, did not know that it is the will of God to grant me that which I demand, it would not haue [Page 152] moved me. This certification I certainly hold was in Hezekiah at that time when he demanded his life to bee prolonged. And because he did not feel in himselfe this certification, I doe certainly hold, that the selfe same He­zekiah did not demand that the sentence against Hieru­salem should be revoked. With this assurance I see, that Christ prayed, raising up Lazarus, and praying for the con­servation of his Disciples. And with doubtfulnesse I see he prayed in the Garden; and because he felt, whence this motion did arise in praying, he remitted himselfe un­to the will of God. And if the son of God himselfe felt these two motions, and in one of them he found himself certain, and in the other doubtfull; every one may think, whether it be not necessary to be watchful over himselfe in them; albeit they only shall know them, that shall bee true members of the same Son of God Iesus Christ our Lord.

CGNSID. LX. Whence it proceeds, that the superstitious are se­vere, and the true Christians are Mercifull & Pittifull.

THE severity, and rigour that I see, and know for the most part in those persons which the common peo­ple holds for devout, and spirituall, they being in very truth superstitious, and ceremonious, in as much as apper­taines to the chastising, or desiring to chastise the vices, & defects of men; I understand proceeds from two causes. The one is the proper nature of a man, who is inclined to prize, and esteem his own things, and to condemne, and despise others. And the other is the proper nature of su­perstitions, and ceremonies, to which is annexed severity, and rigorousnesse. And so it is, that these such like supersti­tious, and ceremonious persons, desiring that their supersti­ous, and ceremonious living should be esteemed, and pri­sed, [Page 153] are forced to be severe & rigorous with workes and words against them, who being not as they are haue out­ward defects, and vices, that so their manner of life, which they hold for vertuous, may be the more prised, and esteemed. And it is likewise true, that superstitions, and ceremonies having their originall, and beginning from some kinde of law, which men haue imagined, and severity, and rigour being annexed to the nature of a law; (for by these it is maintained, and sustained,) it comes to passe, that as well those, who attend to the observation of the law, or 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, [Page 154] 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 [Page 155] 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 [Page 156] 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. 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.

[Page 158] 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 Sun­beames 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 cō ­sider 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 [Page 159] 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 [Page 160] 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 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 [Page 161] 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 [Page 162] 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 [Page 163] 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 impe­tuous; and the holy is by nature mild and quiet, in so much, that if at any time there seeme to be violence, or alteration, that is none of its own, but of the livelinesse of mans flesh, in which, and by which the Holy spirit works. And the other is founded in the proper nature of men: for they being more inclined unto the motions of the malignant spirit, then to that of the Holy Spirit, it comes to passe, that unto that of the malignant spirit they are incited with their proper affection, and inclination; and to those others of the Holy Spirit they are benum­med from the selfe same thing. In such manner as the malignant spirit being impetuous of its own proper na­ture, and the malignant spirit being incited in the impi­ous with the proper nature of the impious; and the Holy Spirit being made more slow in the pious, through the proper nature of the pious, in as much as he is a man; it comes to passe, that the malignant spirit is more impetu­ous in the impious, then the Holy Spirit in the Pious. And in the impious I understand that ordinarily the Ho­ly spirit is nothing at all impetuous; and in the Pious I understand the malignant spirit is more or lesse impetu­ous, according to the greater or lesser livelinesse of affe­ctions, that is found in him: And in the same manner I understand, that the motion of the Holy Spirit is more [Page 165] or lesse effieacious, according as the mortification that is in him, is greater or lesse; in as much as through the live­linesse of the affections, and appetites of the pious, the force and violence of the malignant spirit are increased, and by mortification are repressed, and retarded: and be­cause it is likewise true, that through the livelinesse of the affections, and appetites of the Pious, the forceable­nesse of the Holy spirit are retarded, and repressed, and with mortification are increased, and helped. Vnder­standing that all this is true, I understand likewise, that the Pious, who would, that the motions of the malig­nant spirit should not have force nor be efficacious in him, and that the motions of the Holy spirit should have force, and efficacy in him, ought to attend unto the mor­tification of his affections, and appetites, attending to Mortify in himselfe that which he hath of Adam, and to make alive that which he hath of Iesus Christ our Lord.

CONSID. LXVII. That in the regenerate only by the Holy Spirit there being experience of the things of God, there is also Certification of them.

ALL that in this life is done, known, or understood, is either by naturall instinct, or it is by experience, or by knowledge, or by divine inspiration, and revelati­on. In the beast there is naturall instinct, and experience as every one may by himselfe consider. In men there is generally naturall instinct, and experience, as in Beasts, although with greater excellency: And there is also knowledge, which as I understand consists in that, which one man learnes from another, man having no greater assurance thereof, then the relation, that is made unto him. And it is as much in divine things as in h [...]mane. In men regenerated by the Holy spirit there is naturall [Page 166] instinct, and experience, and knowledge, and moreover divine inspiration, and revelation. I would say, that re­generated men wise, know and understand some things by naturall instinct, others by experience, and others by Science, and others by Divine inspiration. The naturall instinct standing more chast, and more pure in them, then in other men. And having experience not only of natu­rall, and humane things, as other men have, but also of spirituall, and divine things; & having not only science, learned from other men, but also inspired, and revealed from God. All men being without the Holy spirit, are without experience of spirituall things, and divine, having only that science of them, which is gotten by the Scripture: whence it comes to passe, that as in the hu­mane, and naturall things of which they have no expe­rience, having only the science, they remain with opi­nion without any assurance: even so in divine matters being without experience they remain with opinion without any assurance. In as much as where there is no experience, there can be no assurance; And experience in the things of God is reserved to them, who have the spirit of God, who having experience of spirituall mat­ters, know that they know, and understand naturall, and humane things. I would say that the difference be­tween that, which regenerated men have science of, know and understand in divine matters, and that which other men, how wise soever they be, have science of, know, & understand in the selfe same things, is as much as is between that, which those Physitians, which only know the Theory, have the science of, know, and un­derstand in Physique, and that which those Physitians, who together with the Theory have the practise, have the science of, and know. Whence I gather, that un­regenerated men having no experience in divine matters cannot have either confidenee, or diffidence that should be sollid, and firme, but only through [Page 167] opinion, in such manner, as they haue in humane affaires. And therefore that comes forth true which I haue written in another Consideration, that God ofttimes giues unto pious persons some things which they haue no confidence to obtain, denying them some other, which they haue confidence to obtain; understanding that this comes to passe, when his confidence, and his diffidence consists in science, and opinion, and not in experience, & certification. Furthermore, I come to gather, that rege­nerated men having experience of spirituall things haue assurance of them, and that having assurance they haue al­so confidence, and diffidence solid, and firme. And there­fore that comes forth true which I haue written in ano­ther Consideration, that through that certainty, or incer­tainty, with which pious persons finde themselves in prayer, they may understand when they are inspired to pray by the holy spirit, and when they are moved to pray from humane spirit, and consequently when they are to be confident, and when they are to be diffident.

Ezechias King of Iudea, had experience in spirituall matters, and therefore being inspired to pray in his infir­mity he prayed, and his life was prolonged to him, accor­ding to his confidence. And the selfe same King being diffident to be able to obtaine by his prayers of God, that he should revoke the sentence given against Hierusalem, did not care to pray. If he had not had experience in di­vine things, governing himselfe only with science, hee would with so much the more confidence haue prayed, demanding the revocation of the sentence given against Hierusalem, in as much as he had praying obtained the revocation of the sentence given against his life: But ha­ving experience he forbore to be governed by science, and so he stood firme in the confidence, and firme in the diffidence. And if experience of divine things teacheth thus much to one of them, who had the spirit of Moses, how much better shall it teach it to them, who haue the spirit of Iesus Christ our Lord.

CGNSID. LXVIII. That the desire of knowledge is Imperfection in a Man, contrary to the judgement of Humane Wisdome.

HVmane wisdome judgeth that the desire to know is a great perfection in man; And the holy spirit iudgeth that it is a great imperfection in a man. Humane wisdom confirmes her opinion, saying, that it hath been seen by experience, that in the world those men haue lived most virtuously, who having the greatest desire to know haue most given themselves to indeavour to know, and haue known most: And here is alleaged a troup of Philoso­phers. And the holy spirit on the contrary affirmes his sentence, saying, that through the desire of knowing sinne came into the world, and through sin death, and with it all the miseries, and all the troubles whereunto wee stand subiect in this present life. That this is true, is proved by the perswasion of the Divell, who said unto E [...]e, You shall be like Gods knowing good and evill. Passing on farther, the holy spirit faith, that the desire of knowledge destroyed the Hebrews, in as much as desiring to understand the pro­phecies that spake of the Messias, and procuring to un­derstand them by the way of wit, and humane discourse, they imagined to themselves, and figured a M [...]ssias so cō ­trary to him whom God sent them, as when they had him, they knew him not, and not knowing him they did not receaue him, and from their not receauing him, re­downded not onely that they did not enioy him, but it caused their ruine, and perdition. Passing on farther the holy Spirit saith, that the Gentiles desiring to know the ori­ginall, and the beginning of naturall things did procure to know them with their own wits, and discourses; whence comes to passe that which Saint Paul said, They became vain in their imaginations, and they worshipped the crea­tures, [Page 169] and ran headlong into other absurd, and bruitish in­conveniences. In the selfe same manner the holy spirit saith, that many men desiring to know the things which appertain to Christian Religion, and procuring it with naturall light, haue made such strange conceits of God, & of Christ, and of the Christian state, and of the Christian living, that a man may say with truth, that of Christ they haue nothing but the name; participating on one side of the inconvenience of the Hebrewes, in as much as they read holy Scripture, and desiring to understand it, & pro­curing this not with that spirituall light, with which it was written, but with naturall light, they doe not under­stand it: And participating on the other side of the incon­venience of the Gentiles, in as much as desiring to know that which the Gentiles knew, they read that which the Gentiles writ, and they think as the Gentiles thought, & frame Gentiles mindes.

The holy spirit having proved his sentence against that desire of knowing which men haue, saith further, that that vertue which is got by desiring to know, and knowing that which may be known with naturall light, is rather a vice then a vertue, in as much as it makes men presumptuous, insolent, and consequently impious, & in­credulous. That this is true, appeares by this, that the men that follow their proper naturall light, by how much they are more vertuous, according to the world, by so much they haue lesse confidence in God, and doe so much lesse belieue in Christ, and therefore are so much more impious, and more incredulous; in such manner, that it stands well to say that the desire to know is a great imperfection in a man.

In this discourse I learne two things. The one, that humane wisdome hath no iurisdiction in judging of the perfection, and imperfection of a man. The other, that it appertaines to every man, who being called of God to the grace of the Gospell makes answer thereunto, to [Page 170] mortifie, and kill in himselfe the desire to know, of what sort soever it be, that he may not fall into the inconveni­ence of false Christians, and of the Gentiles, and of the Hebrews, nor into that wherein our first Fathers fell; and that they may come to the perfection whereunto S. Paul came, not desiring, nor procuring to know other then Christ, and him crucified. Which wisdome wee ought to desire and procure but with prayer to God, we, who ha­ving accepted the grace of the Gospell, are true Christi­ans incorporated in Iesus Christ our Lord.

CONSID. LXIX. That a man ought alwaies to acknowledge himselfe in­credulous, and defectiue in faith: and that there is so much faith in a man, as much as there is knowledge of God, and Christ.

VVHen I consider the great efficacy which Iesus Christ our Lord attributes unto Faith, saying, that with it, how little soever it be, we may remoue moun­taines from one place to another, returning upon my self and not finding my selfe with such an efficacious faith, I know how weak, and feeble my faith is, and then I turne my minde to God, saying with the Apostles, Lord increase my faith, and saying with the father of the Lunatique, Lord help mine unbelief. And understanding that my faith is to come through the guift of God, and holding for cer­tain, that I shall haue so much of faith, as I shall haue of the knowledge of God, and of Christ, for as much as men, how ever good relation they haue of other men doe so much trust them, as they know them; I turn my selfe to pray God, that he would let me know him, and would let mee see him, and that he would let me know, and see Christ as much as may be in this present life: to the intent, that I may haue confidence, and so my faith may be strong, and [Page 171] efficacious. Wherein I consider the craft of the enemy of mankinde, and most full of enmity against Christ, in as much as he understanding, that the intent, with which Christ did so much exaggerate the efficacy of Faith, makes that men, how much soever they believe, and how much confidence soever they haue, should alwaies judge them­selves incredulous, and defectiue in the Faith, hath made that amongst men, who doe approue the Gospell of Christ, it should be an honourable thing to belieue, and a shamefull thing not to belieue, or to doubt, to the intent, that perswading themselves for their own honour sake, that they doe believe, they should not come to knowe themselues incredulous, and defectiue in the faith; and so they never come to get that which Christ pretends they should get, that is the knowledge of God and of Christ, & by the knowledge Faith, and by Faith iustification, & by justification glorification, and eternall life. And in very truth great is the blindnesse, & ignorance of men in every thing, that see only with the eyes of humane wisdome; & very excessiue great in this, that not admitting in hu­mane matters one testimony that testifies only of heare-say, except he speak of certain knowledge, or proper ex­perience, it perswades it selfe by it selfe, and by others, that in divine matters it sufficeth to testifie on heare-say, having neither certain knowledge, nor proper experi­ence, nay rather neither pretending the one, nor procu­ring the other; and that which is worse, reprehending them, who pretend the certaine knowledge, and procure the experience, not contenting themselues to testifie on heare-say by relation of others. And in divine matters, I understand that they haue certain knowledge, whoknow God, and Christ by revelation, and inspiration, of which things they only can giue testimony, who haue them, and their testimonie is true. The other albeit they giue testi­mony of themselues by heare-say, their testimony is not true, because they doe not think as they speak. And in the [Page 172] selfe same things of God I understand, that they haue ex­perience, who finde, and feele in themselves the effects, which the knowledge of Christ, which makes them just, works in them, and by consequence the effects of piety, and the effects of justification. All other men, when they giue testimonie of these things not having the experi­ence of them, their testimony is not true, because they doe not think what they speak.

From all this I come to gather, that a man ought to judge himselfe incredulous, and defectiue in the Faith, as long as he hath not so much faith as sufficeth therewith to remoue mountaines from one place to another; & that judging himselfe such, he ought to demand of God, that he should giue him faith, not contenting himselfe to te­stifie in divine things by heare-say, and byrelation, but by certain knowledge, and proper experience.

Furthermore I come to gather, that there being in ef­fect as much faith in a man, as there is knowledge of God, and Christ, and that by faith a man gets iustification; and by justification he gets glorification, and life eternall; And that God being able to giue in an instant to a man so much knowledge of himselfe, and of Christ, letting him­selfe to be known, and shewing forth Christ unto him so much as sufficeth to belieue, wee ought not to distrust of the salvation of a man, whilst his soule in his body, alwaies hoping that God will doe with him that which hee can doe, and that which hee useth, suffering himselfe to bee known, and shewing Christ unto him; to the intent, that knowing he may belieue, and loue, and belieuing, he may enioy the Christian iustification, and enioying the Chri­stian iustification he may goe to liue, and reign with Iesus Christ our Lord.

CONSID. LXX. In what those three gifts of God, Faith, Hope, and Charity doe consist: and in what their eminency amongst other gifts doth consist: and the eminency of Charity amongst the three gifts.

COnsidering that the Apostle sets forth the most high and excellent amongst the gifts of God Faith, Hope, and Charity, I have oftimes set my selfe to exa­mine in what this eminency doth consist, and not having been able to understand in what they consist, it seemes to mee, that I am not able to understand, in what their eminency amongst the rest doth consist. Now begining to mine ownseeming a little to understand in what they consist, I begin likewise to feele in what their eminency doth confist.

Faith, as I understand, consists in this, that a man should believe and hold for certain all that which is contained in holy Scripture, having confidence in the divine promises, that are contained in it, as if to him properly, and princi­pally they had been made. Of the two parts of faith, which are, to believe, and to have confidence; I understand, that of one of them a mans mind is in some manner capable: I would say, that a man is able to bring himselfe to be­lieve, or at least to perswade himselfe, that he doth be­lieve: And of the other I understand he is incapable; I would say, he is not able of himselfe, to reduce himselfe to have confidence; nor to perswade himselfe, that he hath confidence: In such sort, as he who believes, and hath not confidence, shewes that his beliefe is industry, and humane wit, and not divine inspiration; And he who believing hath confidence, shewes that his belief is in­spiration, and Revelation. Whereupon I understand, that to have confidence is a good countersigne in a man, [Page 175] to certify himselfe, that he believes by inspiration, and revelation.

Hope, as I understand, consists in Patience, and in the sufferance, with which a man that believes and hath confi­dence, expects the accomplishment of the Promises of God, without putting himselfe into the Divells service with impiety, nor into that of the world with vanity, nor in­to that of his own flesh with vice. Like as a captain, who having promise from the Emperor, that at his coming into Italy he will use his service, albeit the Emperor slow his journey, and he be sollicited by many Princes, that would serve themselves of him, will accept no par­ty, expecting the coming of the Emperor, fearing that if he come, and find him in others service, he will not accept him to his own service. This Hope presupposeth Faith; I would say, that to expect, it is necessary, that there should be Faith in him who hopes, with which he should give credit to that which is told him, and have confidence in that, which is promised him: For o­therwise he should not be able to maintaine himselfe in expecting. And that Hope doth properly consist in this, I understand by some speeches, which we read in the Gospell, such as is that of the Ten virgins, who did ex­pect the Bridegroome; and that of men, that expect their Lord when he returnes.

Charity, I understand, consists in the love and in the af­fection, which a man that believes, hath confidence, and Hopes, carries to God, and to Christ, and likewise to the things of God, and of Christ, standing properly affectio­nated, and enamoured of believing, of having confi­dence, and of hoping: in such manner, that because he who hath these three gifts of God, stands united with God, believing, hoping, and loving, with great reason are these three gifts the most high, and most excellent a­mongst all the other.

Having understood in what these three gifts of God [Page 174] consists, and in what their eminency doth consist, and desiring to understand for what cause the selfe same A­postle puts Charity for more eminent, then Faith, and Hope, I think, and hold for certain, that the eminency consists in this, that he who believes, & hath confidence, shall never stand solid in the Faith, if he finde not a tast, and rellish in the believing, and in the hauing confidence; nor shall he stand solid in Hope, if he doe not finde a tast and rellish in the Hope: Charity therefore being that which gives the tast, and savour, with which Faith is su­stained, and Hope; it well followes, that Charity is the most eminent between Faith and Hope; in as much as it maintaines, and upholds the other, and it by it selfe a­lone maintaines, and upholds it selfe; and in as much as Faith shall faile, when there shall be nothing to believe, nor to have confidence in; and Hope shall faile, when Christ being returned, and the resurrection of the just being made, there shall be nothing more to hope: but Charity shall never faile; for there shall be alwaies what to Love, and there shall be alwaies what to tast. For in eternall life we shall love God, and Christ, and we shall finde rellish, and savour in the contemplation of God, and of Christ; wee, who in this present life have lived with Faith, Hope, and Charity, being incorporated in Iesus Christ our Lord.

CONSID. LXXI. Vpon the most holy prayer of OUR FATHER.

IN the most holy prayer of Our Father I consider all this: First that calling God Father, it becomes me to reduce my selfe to hope from God, all that which an obedient son may hope from a most good, and loving Fa­ther. And albeit I am a disobedient Son, it matters not: For God considers me not by that which I am of my selfe, but by that which I am by Christ, of whom [Page 176] I am a member, and who was a most obedient Son; through which Sonship I call God Father. If I should call him Father for the common generations sake, my being would be of importance; but calling him so through particular regeneration, my being imports not to make mee obedient, or disobedient, but as I have said the being of Christ, who was most obedient. And far­thermore I understand, that it is necessary, that I should reduce my selfe to be with God such a one, as a good, and obedient Son is with his Father.

Secondly I consider, that saying Our, I presuppose, that I hold for brethren all those, who through regenera­tion, hold God for their Father, and that I ought to go­vern my selfe with them, as with brethren.

Thirdly I consider, that because God is, where he is known, holy Scripture useth to say, that God is in Hea­ven; for there God is known. God is in all his creatures; but it is not said, that he is, but only in them, who know him, and where he lets himselfe to be known.

Fourthly I consider, that the proper desire of a pious Christian is, that Gods Name should be sanctified; I would say, that God should be esteemed, and judged of every one for Holy, and for just in all his works, as he is in truth.

Humane wisdome not finding holinesse, nor justice in many of those things which be fall men in this life, flying from the inconvenience of attributing injustice to God, falls into another inconvenience, depriving God of his particular Providence in all things. And the holy spirit knowing in all things holinesse, and justice on Gods part, doth not doubt to attribute them all to God; desiring that men captivating the judgement of their own hu­mane wisdome, should sanctify the name of God, confes­sing, and holding, that God doth all things, and that in all things is holinesse, and justice. There are some men, who sanctify God in the things which they judge good, [Page 177] drawing themselves back in those things which they judge to be evill. And there are other men, who san­ctify God generally in all things, but with the mouth, and not with the heart. And the desire of the Pious Christian is, that God should be sanctified in all things, and that the sanctification should come from the Heart; for in this manner God will be sanctified.

Fiftly I consider, that the proper, and continuall sigh­ing of a pious Christian consists in the desire, that the Kingdome of God should suddenly come, when the resur­rection of the just being made, Christ shall consigne the Kingdome to his eternall father. For that shall be pro­perly the Kingdome of God, in as much as the just shall be governed immediatly by God, seeing God himselfe face to face. God reignes in this present life in the just but by Christ, as he gives light but by the Sunne: and God shall reigne in life eternall by himselfe, as by himselfe he shall give light.

Sixtly I consider, that the pious Christians flying from the will of God, which is with wrath, and that which is mediat by those things which we call second causes, doe demand, that that will of God should be executed here on earth which is executed in heaven, understanding that which is with mercy, and with love, and that which is immediat by God himselfe.

Seventhly I consider, that the Pious Christians feel­ing, that through the curse for the first mans sinne it re­sults that they eat their bread with sorrow, and care, they demand of God, that freeing them from the solli­citude, and the griefe, he should provide them of ordinary sustentation, in such manner, that they may be provided, and sustained according to their necessities without griefe, or sollicitousnesse, acknowledging their sustenta­tion only from the liberality of God, and even in this, beginning to feele the remedy of the first mans sinne, to­gether there with feeling the benefit of Christ.

[Page 178] Eightly I consider, that the pious Christians, not be­cause they make any doubt of the generall pardon, which they have had by the justice of God executed in Christ; for of this they are most assured; but because they rejoyce to remember themselves, that they are debtors; which remembrance breeds in them humility in the sight of God; they aske alwaies of God, that he would pardon them those things, for which he might in justice chastize them. And I understand, that they alleage the pardon, which they have given to them, who were their debtors, rather to oblige themselves to pardon, then to oblige God, that he should for such cause pardon them. This I understand thus, by that which Iesus Christ himself ads in the Gospell, saying, If you pardon, you shall be pardoned.

Ninthly I consider, that the pious Christians know­ing their own weaknesse fear the Temptation, in as much as it may sever them from Christian decorum; and know­ing here with the necessity, which they have to be mor­tified with temptations, they demand of God, not that he should not tempt them, but that the temptations may be of that quality, that they should not make them to loose the Christian decorum

Tenthly I consider, that pious Christians having un­derstood, that many are the evills that combat the just, they are afraid to be oppressed by them, and knowing the frailty of their own forces to be able to make resi­stance, they have recourse to God, demanding of him, that he should free them from all.

In these desires, and in these demands I understand that pious persons stand, and persevere, not only through the outward doctrine of Iesus Christ our Lord, which they finde written in his history; but also through the inward doctrine of the holy spirit, who puts these desires into their mindes, and moves them to demand these things. And they, who with the outward Doctrine of Christ have not that inward of the holy spirit, in praying [Page 179] [...]s taught, and not inspired, doe not pray as the true and lively members of Iesus Christ our Lord.

CONSID. LXXII. That man pretending that part of the image of God, which did not appertaine unto him, lost that part, which did appertaine to him.

IN the creation of man, I read that he was created af­ter the Image, and similitude of God. And a little af­ter I read that pretending to get the image of God, he became disobedient to God▪ and was driven out of Earthly Paradise. Whereupon understanding that the Image, and similitude of God, with which man was crea­ted, was different from that, which man in his deprava­tion pretended, I am come to consider, that the Image of God, with which a man was created, is that which ap­pertained to him, as a man, that which might stand; and be received in him; and that the Image of God, which a man pretended unto, is that which did not appertaine unto him, as a Man, that which is properly of God, not being communicable to the creatures. And albeit from the words, which containe the creation of man, there is only gathered, that the Image of God, with which he was created, did consist in the superiority, that he had overall other creatures; neverthelesse by that, which it seemes to me S. Paul felt, and that which I see fulfilled in Christ, and feele and see begun in them that are the members of Christ, I understand, that besides the supe­riority, which the Scripture notes, man was like unto God, in as much as belongs to his minde, in Piety, Iustice, and Holinesse, and as much as belongs to his body in im­passibility, and in immortality. In this I certify my selfe, remembring, that we recover by Christ that which we lost by Adam. We lost by Adam Piety, justice, and Holinesse, and we lost the impassibility, and immortality [Page 180] of our bodies; and by Christ we shall in this life re­cover piety, justice, and holinesse in our mindes, and we shall recover in eternall life the impassibility, and im­mortality of our bodies. And because I see Christ being raifed impassible, and immortall, I have said, that I see in him that compleat, and perfect Image of God. which man lost. And because I feele, that they, who are the members of Christ being regenerated by the holy spirit, have piety, justice, & holinesse, I have said, that in them I see the Image of God begun to be repayred, which the first man lost.

Of that Image of God, which man pretended unto, al­beit from holy Scripture I cannot gather, that it consisted but only in the knowledge of good and evill; neverthe­lesse by that, which I consider in every of those men, who have not obtained the christian regeneration; and properly by that, which even they, who have obtained it, doe feele in themselves, and know of themselves, I understand, that besides the knowledge of good & evill, which holy Scripture notes, man pretended unto that Image of God, which consisteth in the proper being of God, who is of himselfe, and gives being, and life to e­very thing that is, and lives, and therefore loves him­selfe, and for himselfe loves all things, and would be lo­ved for himselfe, and above all things, and hath majesty, and glory, and omnipotency.

This I think understanding thus, that since there yet liues in a man that cursed perswasion of the enemy of hu­mane kinde, there yet liues a rash pretence to obtain that image of God, which only appertaines to God, not being communicable with the Creatures.

Whence as I understand it proceeds, that a man will not depend on others, but on himself, to which things he attends as much as is possible for him; and that hee loues himselfe, and loues all things for himselfe; and pretends in every of his own matters his own proper glory, and [Page 181] would put in execution every thing that comes into his appetite. And from this selfe same fountain, I under­stand, proceed in a man those other things, which are an­nexed unto these, such as are proper estimation, Ambiti­on, Vain-glory, Anger, Envy. And I understand, that in those men, who haue obtained Christian regeneration by Christ, so much doth the pretence to Gods image, which belongs not to them, goe abating, as much as they goe re­covering that which belongs to them; in such manner, that as Piety, Iustice, and Holinesse goe increasing in thē, so doth selfe loue, ambition, and proper estimation, arro­gancy, and their own rashnesse goe decreasing; The in­corporatiō wherewith they stand incorporated in Christ, working this singular effect in them, from which it comes that they are humble, and obedient sonnes, not presump­tuous, nor disobedient, as was the first man▪

To understand this better, I set my selfe to consider between God and man, the divell, and Christ the selfe-same as between a Father, and a presumptuous sonne, an evill slaue, and an obedient sonne. And I understand, that God did with man giving him his Image, and similitude, that which a father doth with his sonne, giving unto him in his house an authority such as belongs to a son. And that man did with God, pretending unto the Image of God, that which a presumptuous sonne doth with his Father, that contents not himselfe with that degree which hee hath in his fathers house, as a son, but pretends, and wills the degree which his father hath: And that the Divell did that to man perswading him to become disobedient, which an evill slaue doth toward his master, procuring to sever his sonnes from his obedience, to doe him dis­pleasure, and to ruine them. And I understand that Christ did with God, in contenting himselfe, that on him should be executed the iustice of God, that which an obedient son doth with his father, contenting himselfe that his fa­ther should chastize him for that, for which hee ought to [Page 182] chastize the other disobedient son, to reduce him to his obedience, & to restore unto him in his house that degree and that dignity which belongs to a sonne. From all that is said I take two resolutions: The first, that it belongs to the pious Christian to desist from the pretence of that Image, and similitude of God, which belongs not to him, renouncing every desire to know all selfe loue, all ambi­tion, all proper esteem, all arrogancy, and all presumptiō, and to attend to recover intirely that Image, and simili­tude of God, which appertaines unto him, demanding of God greater piety, greater iustice, and greater holinesse, and demanding of him impassibility, and immortality. The second, that to the pious Christian it belongs to know his reparation from the obedience of Christ, and to know his depravation from the disobedience of Adam, and so to leaue to imitate Adam, and to attend to imitate Christ: Who being in the forme of God thought it no robbe­ry to be equall with God, but made himselfe of no reputati­on, taking upon him the forme of a servant; for which cause God hath exalted him, and given him absolute power, and superiority in Heaven and in Earth. So much did availe before God the obedience, and the humility of Iesus Christ our Lord.

CONSID. LXXIII. That the union between God and mon is made by loue: that loue growes from knowledge: what a kind of thing knowledge, loue, & union is.

SO far forth as I understand, doth a man remain uni­ted with God, in as much as a man Lo [...]es God; that if the Loue be great, the Union is great. And if the Loue be litle, the Vnion is litle. Some men there are, who loue God by relation, but they remain not united with God, because they first loved themselves before God, loving God for themselves. There are other men, who loue God [Page 183] because God himselfe willing to be loved of them, hath let himselfe be known, and seen by them; they stand uni­ted with God, because they first loue God before them­selves, loving themselves for God. In them as I under­stand so great is the union which they haue with God, as is the loue which they haue to God. And so much is the Loue which they haue to God, as is the knowledge, which they haue of God. If the knowledge be perfect and entire the loue is perfect and entire, and the union is perfect and entire,; and on the contrary; in such manner, that there is as much perfection, or imperfection in the union, as there is perfection, or imperfection in the Loue, and knowledge. The selfe same is between loue and know­ledge. Whereby I understand, that because the know­ledge which men haue of God in this life is imperfect through the power of our flesh, the loue also which they haue to God is imperfect; and the union is imperfect, which we haue with God. And I understand also, that because our flesh in life everlasting shall not be base, but glorious, our knowledge shall be perfect, our loue shall be perfect, and our union shall be perfect.

In the mean while I understand, that a pious person, who by the liberality of God begins to know God, & to loue God, and to stand united with God, ought to pretend to grow in the knowledge, in the loue, and in the union, not iudging himselfe deprived of the knowledge, nor of the loue, nor of the union with God, whilst hee findes in himselfe any part of true knowledge, any part of loue, a­ny part of union.

The true and efficacious knowledge of God, as I haue otherwhere said as I understand consists in certain senti­ments, and in certain knowledges of the proper being of God, which pious persons doe obtain, some more, some lesse, some with greater evidence, some with lesse, ac­cording to the will of God, which causeth the senti­ments, and the knowledges, of which they can only give [Page 184] testimony, who have tasted them, nay they only under­stand this Language, it being to all others altogether un­intelligible; It being most true, which Saint Paul saith, that a man without the spirit of God doth not understand the things, that are of the spirit of God.

The true, and efficacious Love of God I understand consists in an affection from the very bowels which a man beares to God, and to all those things that are Gods, desi­ring that he should be known, loued, and prized in the world, in such manner as is iust: To the intent, that hee should be known, lou'd, and priz'd with this bowelly af­fection, I understand Christ pretended that his Christi­ans should say that first part of Our Father, which all ap­pertaines to the glory of God. From this bowelly affecti­on I understand it proceeds that a man loues God aboue all things, loving every thing for God, the creatures in generall, in as much as they are the creatures of God, all all men, in as much as they be the creatures of God, and in as much as God will, that our neighbour should be loved, and our neighbour is every man, of what bloud soever, state, or condition; and men regenerated by the holy spi­rit, as the creatures of God, as neighbours, and principal­ly in as much as in them is seen, and known the image & likenesse of God, in such sort, as wee haue otherwise de­clared.

Amongst the creatures the man that loues God, loues them most who doe most illustrate the glory of God. And amongst men whom he lou [...] as neighbours, hee loveth them most, whom he sees least depraved, and least impi­ous. And I say lesse, understanding that in all men, who are not regenerated by the holy spirit, there is found de­pravation, and impiety. Amongst regenerated men hee who loues God, for the loue of God loues them most whom he sees, and knowes to bee most conformable to the image, and similitude of God, and in whom hee sees this image more proper, and more naturall. And a man [Page 185] who loues God, loues himselfe, as the creature of God, as a neighbour, and in as much as he sees the similitude and image of God reformed in himselfe, not procuring, nor willing in any other manner to be loved for himselfe, but rather despising, and abhorring the loue that men beare him, when they doe not loue him for the loue of God. In this manner I understand, that a man who loues god. loues himselfe for the loue of God, and loues all things for the loue of God. And farther I understand, that a man, who loues himselfe aboue all things, loues god for respect of himselfe; and this man pretends his own utility in the loue of god: he loues in respect of himselfe the creatures, loving them more, from whom he expects more profit: He loues all men in respect of himselfe, loving them most which are most profitable, and most necessary: And hee loues in respect of himselfe the men, whom he thinks to haue obtained the Christian regeneration, loving them most, by meanes of whom he pretends to bee able to get piety, iustice, and sanctity. And resolutely he pretends, & procures to be loved for himselfe, and to be loved about all things, which as I haue at other times said, is naturall to a man, in as much as hee pretends to get the image, which belongs not to him. And here I understand that a man, who reduceth himselfe to a desire of not being be­loved but for the loue of god, finding molestation in the loue, which is borne towards him for himselfe, may iudge to haue made great profit in the knowledge of god, in the loue of god, and in the union of god. Of this sort, & qua­lity, as I understand, is the loue which men haue, who are united with god, which as I understand is in part in a man in this present life, and shall be entire in life everlasting. And he who shall feel any thing of this part, hath great reason to liue ioyfull, and content, holding that part as an earnest of his increase, and of his perfection in life ever­lasting.

The true and efficacious Vnion between God and man, [Page 186] consists in this, that S. Iohn saith, that hee who loues God, dwells in God, and God dwels in him. Gods inhabitancy in a man may well be felt, as it is in truth felt; but to them, who feel it not, it cannot be made to be understood. The selfe same may as it were be said of mans inhabitancy in God. And I say as it were, because it seems that it may be made to be understood, saying, that hee who loving God stands united with God, abides in God, alwaies re­membring God, even like as he who loving a Creature, stand united with it, abides in it, alwaies remembring himselfe of it. It is very true, that not thus neither is the dwelling of man in god understood.

For this union I understand Christ our Lord prayed un­to his eternall, and heavenly Father, demanding of him, that they who were to belieue in him, should be one self thing with him, and with the Father himselfe, & should be one selfe same thing between themselves.

From this divine union it proceeds, that a man alto­gether, and in all things remits himselfe to the will of God, dispoyling himselfe of his own proper will, and so brings himselfe to will that which God wills, and in that manner which God wills, to loue that which God loues, and in that manner which God loues it, and consequent­ly not to will that which God wills not, and not to loue that which God loues not. And the man that is thus re­mitted, and thus reduced, may hold for certain, that hee stands united with God, and that he dwells in God, and God in him. And he shall understand, that he so far stands united with God as far as he stands thus remitted, & thus reduced. If he stand much, the union is much, if litle, the union is litle.

It proceeds also from this divine Vnion, that a man likes and dislikes all those things which those persons like and dislike, who stand in the selfe same Vnion, in such manner, that there is between them a very great confor­mity in wills; and so great is the conformity which is be­tween [Page 187] them, as the Vnion is great which they haue with God, and between themselues. This conformity is like­wise a good countersigne, with which a man may certi­fie himselfe, whether he stand united with God, and how much of this union he hath gotten.

Having understood, how the Vnion between God, and man is made by Loue; and that Loue growes from that knowledge which a man hath of God. And having like­wise understood in what the Union, and the Loue, and the Knowledge doe consist, I come to resolve my selfe in this, that to that person which attends unto piety, it belongs to attend to obtain the knowledge of God, and with the knowledge the loue, and with the Loue the Vnion. Preten­ding to obtain all this by the liberality of God, and exer­cising himselfe in knowing himselfe, I would say the frayle, and miserable being of man; and to disenamour himselfe of himselfe, not willing to be loved for himself, and procuring to be loved for God; and in disuniting him selfe from himselfe, not willing to haue things according to his own fantasie, and will, but according as God shall offer them to him, either by himself, or by means of men, or by meanes of the creatures. And in this manner shall he obtain the perfect knowledge of God, the perfect loue of God, and the perfect Vnion with God. But not now in this present life: for the flesh except it be raised up, is not a fitting subject for this; but in life everlasting, where the flesh being raised up shall be an able subject to bee as it shall be like unto the glorious flesh, with which Christ Iesus our Lord arose.

CONSID. LXXIV. That it be [...]ides to pious persons in spirituall things, as it befalls in outward things to him, who having been blind begins to see.

TO the person that begins to understand spirituall, and divine things, and that begins to know them, I un­derstand that befals which befalls those persons, who ha­ving by some accident lost the sight of their eyes, begin to recover it. I would say, that as those persons goe know­ing the being of things according as they goe recovering the sight of their eyes, first confusedly, as it befell to the blinde man in the Gospell, who beginning to open his eyes saw men, and it seemed to him, that they were trees; and af­terwards lesse confusedly, untill such time, as by litle and litle they come to see, and know things in their own pro­per being.

In the selfesame manner these persons goe on know­ing spirituall, and divine things, accordingly as they goe purifying their mindes with Faith, and with Loue, and with union with God.

First they know them confusedly, and afterwards lesse confusedly, and so by litle and litle they goe advancing in the knowledge of them, untill such time as they ariue I would say unto such passe, as they come to know God, and the things that are gods, in that manner, which may be in this present life. And hence as I understand it pro­ceeds, that that thing, which a person without the spirit holds for holy, and just, and good, in the things of God, a­nother person, who hath the spirit, condemnes & reputes defective and evill. And hence it likewise proceeds, that that which a person, who hath litle of the spirit, holds for most certain, another, who hath more spirit then he, holds for an errour. Going on thus from one step to another, the clearenesse of that judgement increasing, which spiritu­all [Page 189] persons haue of divine matters. Whereby I under­stand, that the errour of pious persons, when in those di­vine, and spirituall matters, which they know, they form their conceit [...] according to that, which they come to know by the first knowledge, not expecting other knowleges more cleare, and more evident, is no lesse, then that of the blinde man, who begins to recover the sight of his eyes, when in the things, which hee be­gins to see, hee formes his conceits according to that, which they appeared unto him at the first, not expecting to see them better, and more clearely.

Furthermore I understand, that it belongs to every Pious person to be very modest, and very moderate in approving, or condemning things, for as much as pleas­eth, or displeaseth God, considering that the judgement, which God makes of things is very different from that which men make, how spirituall soever they be: In as much as oftimes a person that hath much spirit con­demnes that, which another who hath little spirit ap­proves. And I understand, that only those things ought to be approved for holy, and to be condemned for evill, of which we have the certain testimony of Iesus Christ our Lord.

CGNSID. LXXV. How it is understood, that God communicates unto us his Divine treasures by Christ: how God reignes by Christ: and how Christ is the head of the Church.

WIlling to understand in what manner we, who are the members of Christ, doe obtaine all the things of God by Christ, I consider, that as all men, who have the outward sight of the eyes cleare, doe know the outward being of things through the benefit of the Sun; in which God hath set his outward light: so all men, who [Page 190] have the sight of their inward eyes cleare, doe know all inward things by the benefit of Christ, in whom as Saint Paul saith, God hath set all the Treasures of his Divinity: I would say, that as God having set all the outward light in the Sunne, the Sunne it selfe sends forth his beams, which worke his effect, and are efficacious in those things, which are abillitated, for as much as only those living creatures are deprived of the benefit of the Sun, to whom eye-sight is wanting, and to them, who shut themselves up in caves, or dens, whereunto the Sun­beames cannot pearce: in the selfe same manner, God having put in Christ all the treasures of his Divinity, this Christ powres out his treasures upon them, who being men are cloathed with the same livery, with which he was cloathed, which treasures are efficacious in those Persons, which God hath drawn unto the knowledge of Christ, and so they are members of Christ, they only be­ing deprived of this divine influence, who have not the knowledge of God, and consequently are not Pious, and who have not the knowledge of Christ, and consequent­ly are not just; for in them only the divine Treasures, which Christ powres out upon men, are not efficacious; they standing as much deprived of the sense, and know­ledge of them, as he who is borne blind stands deprived of the sense, and knowledge of the light, of the Sun. And I understand, that as it appertaines to him, who findes himselfe in this privation to pray God, that he would open, and cleare the sight of his eyes, in such sort, that he also may enioy the light of the Sun, in as much as the Sun of its own selfe lets it selfe to be enioyed: so in like manner to him who feeles not in himselfe the guifts of God, which are communicated unto men by Christ, it appertaines to pray God, that he would habilitate him, and that he would purify him, in such sort, as he may be­come a good subiect to receive the divine trasures effica­ciouslie, which Christ powres out upon all men, In as [Page 191] much as god hath for all put them in him, and hee gene­rally powres them out upon all men, as S. John very well understood, saying, That of that which abounds in Christ, wee all; who are his members receive grace, and more grace: In as much as god by the meanes of Moses gave not unto us but the law only, but by meanes of Ie­sus Christ he gives grace unto us, Iustifying us in the Iu­stice executed in Christ himselfe; and hee gives unto us truth, giving unto us his spirit, which teacheth us every truth. And because all these divine gifts doe come, and shall come unto men in this life from Christ, and he giues them unto them, and communicates them unto them, it is rightly said, that this is the kingdome of Christ, & that it shall so long last, untill the resurrection of the iust be­ing made Christ consigne the kingdome to his everla­sting Father. god reignes at present, but by Christ, even as god sends his light but by the Sun: And in the life e­ternall god shall reigne by himselfe, and communicate his light. I would say, that in the life eternall, all divine gifts shall come immediatly from god unto men, & from god shall come light immediatly unto men. In this man­ner understanding the benefit of Christ towards men, & the kingdome of Christ in this present life. I understand likewise after what sort Christ is the Head of the Church. I would say I understand, that as from my Head there descends vertue throughout all my members, they being all governed, and sustained by it: so from Christ descends virtue for all them that appertain to the Chursh, being all of them sustained; and governed with the divine gifts which are communicated to them from Christ. And I un­derstand, that they appertain to the Church, who being called of god, and drawn to the knowledge of Christ, are able to receiue with efficacy the divine Treasures, which the only begotten Son of god Christ Iesus our Lord sheds upon all.

CONSID. LXXVI. What thing scandall is, and in what manner Chri­stian persons ought to govern them­selves in the scandall.

COnsidering how much esteem is made in holy Scri­pture of a Scandall, in as much as Iesus Christ our Lord threatens the world because of the scandall, advi­sing us that we should not giue scandall to none of those who belieue in him; And in as much as S. Paul saith, that for the avoiding of scadalising of one christian, hee would forbeare to eat flesh all the time of his life: I haue de­sired to liue in this life in such sort, that I bee not cause of scandall to any: And I haue desired the same for those persons, whom I loue in Christ. And considering that on the other side a man cannot liue in this life without scan­dalising some, for as much as even Christ himselfe scan­dalised; nay he is even called a Rock of offence, in as much as many haue fallen stumbling at his humility, and abase­ment, and doe fall without being able to rise:

First I haue considered, that scandall is the same as of­fence; and so we say, that he is scandalised, who for that which he heares, or sees done, severs himselfe, or is solli­cited, and tempted to sever himselfe from that which he ought not, or would not sever himselfe.

Afterward I haue understood by holy Scripture, that God scandaliseth, and is scandalised; that Gods Saints scandalise, and are scandalised; That the Saints of the world scandalise, and are scandalised; And that the men of the world, who doe not attend to any holinesse, scanda­lise, but are not scandalised.

God scandaliseth his Saints, when they being imper­fect, and setting themselves with naturall light to judge the works of God, are tempted to judge evill of God, o [...] not to belieue the providence of God. That this is true [Page 193] appeares by the 73 Psalme, Truly God is loving unto Isra­el. God likewise scandaliseth the Saints of the world in all things that are not conformable to humane reason. For they having no other then naturall light, and judging them there with, they doe tax them, and condemne them for evill. And hence it proceeds, that with difficulty they bring themselves to be willing to attribute particu­lar providence to God, and that they will not admit pre­destination, except after their own way.

They who judge the works of God with spirituall light, God never scandaliseth them, nor them who cap­tivate their understandings to God: Neither doth God scandalise the men of the world, for they keep noac­compt with God, believing that all things come by chance.

God is scandalised, or tempted to doe that which he [...] would not, being as he is, mercifull, and pittifull, when they, who he holds for his own, and favours as his own, distrust themselves of his promises, or of his omnipoten­cy, and providence, in as much as with their diffidence they provoke him to chastise them as it were against his will. In this manner the Hebrews in the Desert scanda­lized him, as appeares by the history, and by the Psalmes, 78, and 75.

God is also scandalised from the Saints of the world with the arrogancy, and presumption, with which they sell themselves for Gods Saints, for which God is forced to chastise them with blindnesse, as he chastised the He­brews, and chastiseth false Christians. And God is scan­dalised from the impious, when with their sinnes, and vi­ces they shew, and discover the impiety, and infidelity of their minds, in as much as he is as it were necessitated to destroy them, as appeares by many places of holy Scrip­ture, and particularly by that which S. Paul saith, Rom. 1.

The Saints of God scandalise God in the manner that hath been spoken of; And they scandalise the one the o­ther; [Page 194] when they that are perfect use more liberty then were [...]it in the presence of the imperfect, through which liberty they are tempted to make an evill judgement of the Christian faith, or to doe as the perfect doe, not hol­ding for certain, and firme, that they doe not ami [...]e. From this sort of scandall S. Paul had intent alwaies to keepe himselfe as appeares, Rom. 14. & 1. Cor. 8. The self same scandalise the saints of the world, when they doe not cō ­form themselves with them in the things which to their seeming are religion, and s [...]nctity. So the Scribes, & Pha­risees were scandalised at Christ, as appeares; Math. [...]5. And the Hebrews were scandalised at S. Paul, as appears by this, that even unto this present day the Saints of the world are scandalised at the Epistles, which S. Paul writ, judging them hurtfull to Christian living. And so a man may say, that the Saints of the world haue stumbled, and doe stumble at Christ, and at true Christians, and at their matters, and so much the more, as they be the more like unto Christ. Of this scandall Christians that are the Saints of God, are to take litle care, as Christ himselfe took litle care, saying, Let them alone, they are blind leaders of the blind. Mat. 15. The men of the world are not scandalised by the Saints of God, because they haue no competency with them. The Saints of God are scandalised from God through their imperfection, and by meanes of the selfe-same imperfection the imperfect are scandalised from the perfect in the manner that hath been said. The Saints of God are scandalised from the Saints of the world, in as much as being by them falsely doctrinated, and counsel­led, and being by them persecuted with detraction, with evill intreaties, and with death, they are sollicited to de­part from the gospell, and from Christ. This is that scan­dall, for which Christ threatens the world, and from which Christ exhort [...] every one to keepe himselfe, Ma­thew 18.

The Saints of God are likewise scandalised from im­pious [Page 195] men, albeit they buy their own scandall▪ in as much as seeing in them the works of imp [...]ety▪ and incredulity, they are tempted to the selfe same, or are molested by them. In this manner was Lo [...] scandalised with the fil­thinesse of the men of Sodome, as appeares 2. Pet. 2, 7. And the Saints of the world scandalise God, and the Saints of God in the manner that hath been said. And they them­selves are scandalised from God▪ and from the Saints of god in the manner that hath been said. The selfe-same are scādalised one at another, in as much as it would be a wonder to finde one that approues anothers manner of living, a thing which is naturall to the holinesse of the world, which consisteth in superstitious observations: The selfe same are scandalised from the men of the world, in as much as they conforme themselves with them in nothing. The men of the world scandalise god; and the Saints of the world in the manner which hath been spoken; but themselves are never scandalised in any kind: for they keep no accompt with god, nor with reli­gion, nor with piety.

There is indeed a kinde of the men of the world, who through the conversation which they haue with the Saints of the world pretending a certain manner of holi­nesse are scandalised as the Saints of the world are scan­dalised, albeit they be not so pernitious as the Saints of the world.

From all this discourse I come to gather this resoluti­on, that to every Christian person it appertaines to attend to forme in himselfe a minde so like unto God, and unto Christ, that he should altogether bee scandalised at those things, at which God is scandalised; that is, at the diffi­dence and doubtfulnesse of them, who are the Saints of God, but imperfect; at the arrogancy of the Saints of the world; and at the vices, and sinnes, with which the men of the world manifest the impiety, & incredulity of their minds; and that it appertaines to them to attend to form [Page 196] their manner of living so like to the manner of the life of our Lord Christ; that they doe not in any manner, scanda­lise God, distrusting, or doubting of his promises, or of his omnipotency, and providence; Nor scandalise the Saints of God in any thing, esteeming litle to scandalise the Saints of the world, when the glory of God comes between the Christian truth, and edification, and the pro­fit of the Saints of God, as Christ did, as appeares in Mat. 15. and as S. Paul did, and as they haue done, and doe frō time to time, who haue followed, and imitated, and doe follow, and imitate Christ. Let the Saints of the world stumble, and fall, and break their necks rather then the truth of the Gospell suffer any detriment in the Saints of God. Whereupon if any shall doubt, saying, How shall I govern my selfe, when I shall be forced to scandalise ei­ther the Saints of God, which are imperfect in being su­perstitious, or the Saints of God, which were never su­perstitious? I shall say unto him, that he ought to beware of doing, as S. Peter did in Antioch, who having more re­spect to them that were superstitious, scandalised, causing them to stumble, who had never been superstitious. I would say, that having respect to the superstition, and pertinacy of the converts from Iudaisme, he did scandalise, and put in hazard the [...]yncerity of the faith of the converts from gentility, feyning the observation of the Law against the Christian Faith. And I will say unto him, that hee doe as S. Paul did in the selfesame ti [...]e, who having more re­spect, that the Faith of those of the Gentility should not be scandalised, then the superstition of them of the Iuda­isme, did publikely reproue S. Peter. I would say, that if a Christian person, that understands the Evangelicall go­spell, and knowes the Christian verity, shall finde him­selfe amongst persons that goe understanding, and know­ing the one, and the other thing, accommodating himself to their incapacity, and frayltie, he shall doe as they doe, dexterously pretending to draw them to the knowledge [Page 197] of both the things. And I farther say, that in case he finde himselfe, where there is both of the one, and the other sort of persons, if he shall thinke, that dissembling with them that doe as yet keep any part of superstition, he shall scandalize, and make them fall, who are free from superstition, in as much as seeing him in the superstition they may come to hold the superstition for necessary, he ought not to dissemble in any manner, albeit he should think to put his life in danger; haying alwaies regard, that the Christian faith, and the Evangelicall truth stand firme, and constant. Here I will adde this, that when a Christian person scandalizeth a Christian, who knowes the Evangelicall truth, because he would not scandalize another Christian, who as yet doth not well understand it, if his error proceed from covetousnesse, or from am­bition, because the one is richer, or more powerfull then the other, his error is intolerable. And if his error proceed from indiscretion, or from weaknesse, and in­firmity, it is tolerable.

In all the things that have been said, I learne these thirteen things.

First what a Scandall is.

The Second, that to the intent I be not scandalized at the works of God, it is needfull to renounce my wis­dome, and my human reason, and to pray to God, that he give me spirituall light, with which I may understand his works.

The third, that I doe then scandalize God, when I distrust my selfe of the promised works, and of his om­nipotency, and providence.

The Fourth, that I ought to keep my selfe as much as is possible, not to use my Christian Liberty in presence of weak Christians, and that are infirme in the faith.

The Fift, that I ought lightly ro esteeme the scandall, that the Saints of the world take at the truth of the Gospell.

[Page 198] The Sixt, that the scandall that is pernitious to him who scandalizeth, is that, which the Saints of the world doe, pretending to doe service unto God. And here I learne, that I ought to keepe my selfe as from the fire to persecute any man of what manner soever, pretend­ing to [...]oe God service therein.

The Seventh, that I ought to hold it for a good coun­tersigne of Piety, when the works of the impiety, and of the infidelity of the men of the world doe Scandalize mee.

The Eight, that it is a good countersigne to know the Saints of the world, by the felicity wherewith they are scandalized from every manner of person, and their pub­lishing, and shewing of their Scandall.

The Ninth, that it is a signe of impiety for a man not to be offended, nor scandalized in any thing.

The Tenth, that it becomes me to be like god, and Christ in the inward, to the end I be not Scandalized but of that, wherewith god and Christ are scandalized.

The Eleventh that it becomes me to live like Christ, that I may not scandalize but as Christ.

The Twelfth, that for no cause I ought to scandalize any in preiudice of the Christian faith, although I doe know, that I scandalize the weaknesse, and infirmity of imperfect christians.

The Thirteenth thing that I here learne, that when I shall have scandalized in preiudice of the Christian Faith through indiscretion, or through weaknesse, my error will be tollerable; and when I shall scandalize in preiu­dice of the same christian faith through covetousnesse, or ambition, my error will be intolerable. And from this error I am certaine my god shall preserve me, and hee shall also preserve all those persons, whom he hath cal­led to the acceptation of the grace of the gospell to be heires with Iesus Christ our Lord.

CONSID. LXXVII. Two contrarieties between them that live according to the flesh, and them, that live according to the Spirit.

COnsidering, that men, who live according to the flesh, while they think not of it, doe believe litle, have lesse confidence, and love yet much lesse, as they themselves well know, and feele, and accordingly as they shew it in their words, albeit they would not shew it: And considering, that the selfe same persons, when they take themselves into consideration, doe perswade themselves, that they believe much, and have much confidence, and doe yet love much more: And conside­ring on the other side, that those persons, who Live ac­cording to the spirit, although they seeme regardlesse, be­lieve, have confidence, and love more or lesse, according to that part of the spirit, which they have according as they themselves know it, and feele it in themselves, and as they shew in their words, speaking with more piety, with more faith, with more confidence, and with more affection of the things of God, when they speak coldly, and when the force of the spirit moves them to speak of the things of piety, and of faith, and of confidence, and of love, then all the men of the world together, when they set themselves with diligence, and attention to speak thereof. And considering also, that it comes oft­times to passe, that those selfesame persons, grounding upon themselves cannot bring themselues to believe, nor lesse to have confidence, and much lesse to love. I have set my selfe to be willing to understand, whence these so contrary effects proceed. And I find, that one part proceeds from that which Christ saith, that out of the abundance of the heart the mouth speaketh. Whence it comes to passe, that he who lives according to the flesh, [Page 200] having not in his heart neither faith, nor confidence, nor love, cannot give of that which he hath not, and conse­quently cannot, except he set himselfe purposely there­to, make shew offaith, confidence, or love. And because he who lives according to the spirit, hath in his heart piety, faith, confidence, and love, and having to give of that which he hath, it is necessary how carelesse soever he seeme to be▪ that he should yeeld forth piety, faith, confidence, and love. And therefore the holy Scripture calls the just mans mouth a veine, or mine of life. And I finde likewise, that the other part of these contrarieties proceeds from this, that the man who lives after the flesh, because he keepes no accompt with his heart, then per­swades himselfe, that he believes, that he hath confi­dence, and that he loves, when he hath the faith, the confidence, and the love in his understanding. He knowes, that it is necessary for a Christian; that he should believe, have confidence, and love; and then he per­swades himselfe, that he believes, hath confidence, and loves. And the persons, who live according to the spirit, because they keep accompt with their hearts, not con­tenting themselves to hold the faith, the confidence, and the love in their understandings, cannot perswade them­selves, that they believe, have confidence, or love, but when they feele in their hearts the effects of confidence, and love. And because this sentiment is through the fa­vour of God, who gives it not when men would, but when it pleaseth his Divine Maiesty, hence it comes, that those persons, who live after the spirit, doe then find most difficulty in believing, loving, and having confi­dence, when they doe most instantly procure it. Whence it is well gathered, that the signe of what a man hath within him, is to be taken from that which he shewes outwardly, when he stands regardlesse. And far­ther, that through the facility, or difficulty, with which a man perswades himselfe to believe, have confidence, [Page 201] and love, it may be known, whether his faith, confi­dence, and love, stand in the Vnderstanding, or in the Heart. And so this conclusion is made, that they, who while they think not of it, speak most christianly, and when they would bring themselves with humane indu­stry to have confidence, to believe, and love, 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, [Page 202] 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 blame­worthy, 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 [Page 203] 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 [Page 204] 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 selfsame pretending to satisfie his appetites with Barsabe [...] caused her husband to be s [...]aine, and did with the wife what plea­sed [Page 205] him; to which matter God set no impediment at all.

In like manner S. Peter not pretending piety denyed Christ, and God consented it to him; and pretending pie­ty he would not converse with the Gentils, and God did not consent to it▪ As likewise he did not consent to it, that S. Paul should goe, where he pretending piety would haue gone, untill that pretence of his became not his, but of the holy spirit which abode in him.

And I hold it certain; that the most continuall, and or­dinary temptation, with which pious persons are temp­ted, is this of pretending piety, in which the Angell of Satan transfigures himselfe into an Angell of light, ma­king that to seem piety, which is no piety. But pious per­sons may comfort themselves with two things: The one is, that against the temptations of the Angels of Satan they haue the illustrations of the holy spirit, who disco­vers the deceit of the malignant spirit. And the other is, that God useth to restrain with his hand pious persons, that they should not fall into this kinde of errour, it be­ing so much contrary unto true piety. And together herewith pious persons ought alwaies to stand watchfull in such manner as the Angell of Satan comming transfigu­red into an Angell of light, they may know him, & guard themselves from him.

Three things here offer themselves to me. The first, seeing the errour is so great, which is committed preten­ding piety, every man ought to goe with more regard to doe those things, with which he pretends piety, then to doe things, with which hee pretends his proper satis­faction.

The second, that those persons which are elected of God, doe not erre pretending piety through the illustra­tion which they haue of the holy spirit, and because God restraines them with his hand. It is a great signe of piety, and of the election of God, not to erre pretending piety.

And the third, that then a man erres pretending pie­ty, [Page 206] when he doth a thing, wherewith by himselfe alone he thinks to satisfie God, & to oblige God. As if I should chastise my body, not with that intent, with which Saint Paul saith he chastised his, that is, to hold it in servitude, and subjection to his spirit; but with intent to merit by that chastisement, which I doe on myselfe. Amplifying this cōparison throughout all the outward things which men doe, it is understood, when they erre pretending pi­ety. And I return to say, that he who shall feel himselfe directed by that way, through which hee doth not erre pretending piety, he may certifie himselfe, that he is the sonne of God, and consequently Brother of the onely be­gotten sonne of God Iesus Christ our Lord.

CONSID. LXXX. What Gods intent is, demanding of men that which of themselves alone they cannot giue him: And why he giues them not at once all that which he will giue them.

VNderstanding that it is true in effect, that men who see with the eyes of humane wisdome, hold it for injustice, and cruelty in God, that hee demands of men things which they of themselves alone cannot giue him, such as are, The loue with all the heart even in the time of the law, and the Faith of the heart in the time of the Gospell, which are two things which a man is of himselfe as able to giue unto God, as he is able to touch heaven with his hand. And understanding likewise as it is in effect true, that the men who see with the eyes of the holy spirit doe in the selfe same demand, and through the selfesame de­mand know mercy, and piety in God. And they should haue known altogether the contrary in him, if so be hee should demand things, that men could giue unto him with ease. And setting my self to consider whence these two so contrary judgements proceed, which humane [Page 207] wisdome, and Gods holy spirit make conce [...]ing this de­mand of God, I haue understood, that the judgement which humane wisdome makes, proceeds from the not knowing the being of God, and the not knowing the be­ing of man; and that the judgement which the holy spi­rit makes, proceeds from the knowledge of Gods being; and the being of man. And it is certain, that because hu­mane wisdome knows not the being of God, it proceeds, that seeing he demands of men that which they cannot giue; it judgeth that he doth this to condemne them, as it would of one of the Princes of this world, who sould require of his subject [...] ▪ that they should not sleep for a whole yeare, setting a penalty, if so be they did sleep. And because humane wisdome knows not the being of a man, it proceeds, that it would hold it for a better, and more profitable thing for a man, that God should rather require of him that which he can give, rather then that which he cannot giue; even as it judgeth, and holds for better, that a Prince of the world should demand of his vassalls rather that which they can giue him with ease, then that which they cannot give him, though with dif­ficulty. And it is also true, that from the knowledge, which the spirit of God hath of Gods being, it proceeds, that not judging of him that which of the Princes of the world, it knowes, that he demanding of men that which they cannot give him, he doth it not to condemne them, but to save them: and that from the knowledge, which the holy Spirit hath of the being of man, it proceeds, that knowing that he in himselfe is so arrogant, that if God should demand of him for his salvation things that he could with facility giue of himselfe, he would enter into such pride, when he had given them, that by the selfe-same way, whereby he thought to obtain salvation, hee would get condemnation▪ he comes to know, that the in­tent with which God demands of men that which of themselves they cannot giue him, is not to condemn thē ▪ [Page 208] as humane wisdome judgeth; neither is it to difficult their salvation, as the selfesame humane wisdome judg­eth, which hereupon holds God for unjust, and for cruell, but it is to saue them, and to facilitate their salvation: God doing this, to the intent, that men proving to loue God with all their heart, he knowing their impossibility in the one, and in the other matter, should haue recourse to God demanding of him both the one thing, and the other, to the intent God may giue them both the one thing and the other, and they giving to God the one thing, and the o­ther, may obtain that felicity which they desire, not for that which they are of themselves, but for that which they are through God. In such manner, that with much reason, not humane but divine, men that see with the ho­ly spirit, know mercy, and piety in God, considering that he demands from men that which they cannot giue him of themselves, and they would know cruelty in God, when he should demand of them that which they could giue him of themselves, even as a man that hath discreti­on, when he saw that a Father should put the goverment of his estate upon an ignorant, and unwise son of his, hol­ding the Father for wi [...]e, he would judge, that he had not intent to make his son the Lord, but to cause him to loose the estate. So much difference is the judgement, which the spirit of God makes in the judgement of God, from that which humane wisdome knowes in the selfesame things. And here I understand, that for the selfesame cau­ses, for which God demands of men that which they can­not of themselves giue him, it comes to passe, that to thē to whom he begins loue, and faith, and augmentation in the one, and in the other thing, through some acknow­ledgments, and feelings, and through some tasts of spiri­tuall, and divine things, he doth not giue so much eviden­cy, and so much cleerenesse in them, as they themselves would, and as much as might serve to make that they should comprehend him with their understandings. I [Page 209] would say, that as he demands of them that which they cannot give him, to the intent they should not enter into pride, as they would enter, if he should demand of them that which they could give him, and so their salvation would be hindred: so he doth not let them intirely com­prehend spirituall things, which he sometimes makes them feele, to the end they should not pride themselves, and so hinder their salvation. God knowes our evill Lumpe, and desiring our salvation he deales with us, as he sees it convenient we should be dealt with; herein doing that with us, which we doe with a child, when we would have him to love us, and depend on us. I would say, that as we give not the child at one time all that which he would from us, and which we meane to give him▪ nay rather some things we give him altoge­ther, others in part, and others we only shew unto him so much as to breed in him a desire to them, and to ena­mour him of them, to the end he may goe enamouring himselfe of us, may follow, and depend on us, knowing that if we gave him at once all that which we have to give him, he would grow proud, and would not love us, nor depend on us: so God giveth not unto us at once all that which we would from him, nor all that which he will give us, but some things he gives us altogether, and others in part, and others he lets us see so much as sufficeth to breed a longing in us for them, & to enamour us of them, to the intent we may follow him, love him, and depend on him. This he doth, because he knowes us to be such, that if he should give us at once all that which he hath to give us, we should become proud, and so he should not have from us what he would, that is, that we should love him with all our heart, and that for the obtaining of eternall life, firmely believing we may make ours the justice of his only begotten sonne Iesus Christ our Lord.

CONSID. LXXXI. Two weaknesses in Christ, and in his members; and two powers in him and them.

IN Christ I consider two weaknesses: the one is that which he felt in the inward; and the other is that which he shewed in the outward. That which he felt in the inward I con [...]ider in the teares which he shed over Ierusalem; and in those which he shed in the death of La­zarus; and in the Agony with which he prayed in the gar­den, sweating-drops of blood. And that which he shewed in the outward, I consider it seeing he was held for base, for vulgar, for vile, yea and also for an ill, a pernitious, and for a Scandalous man, & seeing that he was mocked; outraged, and persecuted untill he was crucified for a malefactor, and as a malefactor. And I understand, that without any comparilon the weaknesse that Christ shewed in the outward, was greater then that which he felt in the inward. I would say, that the inward which he felt, was not in that degree of weaknesse, which the outward was, that he shewed.

In the selfe same Christ I consider two Powers, two virtues, and Efficacies. The one is that which he felt in the Inward, the other is that which he shewed in the outward. The power which Christ shewed in the in­ward I consider in this manner, that he said to S. Peter when he reprehended him, for cutting of Malchus his eare, saying unto him, thinkest thou not that I can pray my Father, and he shall send me more then twelve Legions of Angels? &c. And I consider it in many speeches which I read in S. Iohn, when Christ spake of his Vnion, which he had with God. And the power, which Christ had in the outward, I consider in the miracles which he did, and in the authority, with which he did them, and in the Power, and Maiesty with which he spake, and taught. [Page 211] And I understand that without all comparison the pow­er, the vertue, and the efficacy, that Christ felt in the inward, was greater then that, which he shewed in the outward. I would say, that the outward which he shew­ed, was not in that degree of power, as the inward was, which he felt.

In every one of them, who are Christs members, I consider the same as it were, that I consider in Christ. I will put the example in S. Paul, in whom after the selfe-same manner I consider two weaknesses, one which he felt in the inward, and the other which he shewed in the outward, That which he felt in the inward is well known by that which he saith of sinne, that dwelt in him. Rom. 7. and for the selfe-same I understand that he saith 2. Corinth. 2. I will gladly glory in my infirmities. For the selfe-same I understand that he saith, when I am weak, then am I strong. For the selfe-same I understand, that it was said unto him on Gods behalfe, My grace is sufficient for thee, for my grace is perfected in weaknesse. And that which he shewed in the outward, was well shewen by the evill opinion that almost every one had of him: every one persecuted him, every one reviled him, evill intreated him, martyrized him, as is read in the Acts of the Apostles, & as he himselfe writes 1. Cor. 4. and 2. Cor. 11. And I understand, that the weaknesse which S. Paul shewed in the outward, was much grea­ter, then that which he felt in the inward. I would say, that which S. Paul felt in the inward, was not in that de­gree of weaknesse, as that was which he shewed in the outward. In the selfe same S. Paul I consider two Powers, two vertues, and efficacies; the one which he felt in the inward, and the other which he shewed in the outward. That which he felt in the inward, he pub­lished saying, I can doe all things in him who enableth me. And he shewed it very openly Rom. 8. saying, that there was no creature able to separate him from the love of God.▪ [Page 212] And that which he shewed in the outward, is seen by the miracles which he did, and by the many people that he converted. And I understand, that the power which S. Paul felt in the inward, was much greater then that which he shewed in the outward. I would say, that which S. Paul shewed in the outward, was not in that degree of power, as that which he felt in the inward.

The selfe same which I consider in S. Paul I consider in every one of them, which are the members of Christ, more or lesse, according as is that part of faith, and of the spirit, which every one of them possesseth; understand­ing that from S. Pauls being a member of Christ it pro­ceeded that he was in all that hath been spoken like un­to Christ. Farther I understand, that the consideration of the two weaknesses considered in Christ, workes the same effect in him that considers them, I that the weak­nesse, which he feeles in the inward, goes abating in him in as much as his affections, and appetites goe on dying; and the weaknesse which he: shewes in the outward, goes increasing, in as much as he is estee [...]ed more vul­gar, more vile, and more of litle regard: and is more mocked, more outraged, more persecuted, and worse intreated. And I understand also, that the consideration of these two powers, vertues, and efficacies considered in Christ, workes that effect in him that considers them, that in him growes increasing the power, the vertue, and the efficacy, that he feeles in the inward, in as much as he hath more peace in conscience, hath more spirit; and more other knowledges, & divine conceptions of God, and of the things of God. And there goes abating in him the power, the vertue, & the efficacy, which he shewes in the outward, in as much as he only shewes himselfe, when he is inspired, and moved of God to shew him­selfe; in such manner, as that so much i [...] one the more like to Christ, in as much as he is more weak in that which is seen, and in as much as he is more powerfull in that which is not seen:

[Page 213] I will adde this, that the saints of the world know the power in God by the power that Christ shewed in the outward, knowing weaknesse in God through the weaknesse that Christ shewed in the outward. They know power in God through the transfiguration of Christ. And they know weaknesse in God by the death of Christ. And I understand, that the Saints os God know without all comparison greater Power in God through the weaknesse which Christ shewed in the out­ward, then through the power which Christ shewed in the outward: and it is so indeed, that they knew greater Power in God by the grace of Christ, then by the trans­figuration of Christ, knowing that it is so indeed. And so it is perceaved, that from Christs shewing himselfe weak, his death on the Crosse did result; and from his death on the crosse is resulted all the good of the world, all the felicity, and the prosperity, which they who are Christs members doe enioy, and shall enioy together with Christ, there being in them that which was, and that wich is in Him, to whom be glory for ever.

CGNSID. LXXXII. In what properly consisteth that Agony, which Jesus Christ our Lord felt in his Passion and in his Death.

HAving oftimes heard speak of the Agony, of the feare, and loathing, and sorrofulnesse, which Jesus Christ our Lord felt in his passion, and death, by persons who pretended to shew the cause, why Christ felt so much his sufferings, and his death, many other men ha­ving suffered, and died, some as men, and some as Chri­stians, some of them without having shewed so much sence, others having shewed none at all, and others ha­ving made shew to rejoyce, and delight themselves in their suffering, and to rejoyce in their Death. And ne­ver [Page 214] having remained satisfied in my minde, neither with that which I heard say, nor with that which I read in their books, which handled this matter. Last of all joyn­ing that which I heard a Preacher say, with that which is read in Isaia, and in S. Peter, I have made this resolu­tion, That God having put all our sinnes on Christ to chastize them all in him, and he having taken them all upon himselfe, and known them all in generall, and in particular, he felt for every one of them that confusion, that shame, and that griefe, which he should have felt, if he himselfe had committed them. Whereupon seeing himselfe in the presence of God contaminated, and de­filed with so many, and so abominable sinnes, it came to passe, that he felt all that Agony, all that feare, all that sorrowfulnesse within himselfe, and all that shame and confusion, which appertained to every one of us to have felt for every one of our sinnes; had we been punished for them. Whence proceeded, that he sweat drops of blood in the garden, for the anguish which he felt, not because he saw himselfe neere unto death, but to see himselfe in the presence of God full of so many sinnes, for which reason he prayed putting his face to the earth, as if he had been ashamed to have looked up to heaven, knowing that there lay upon him so many offences com­mitted against God. And this truly is the cause, why Christ shewed more sense of griefe in his Passion, and in his death, then any of the Martyrs, that have suffered for the Gospell, and then any other man of the world, that hath dyed for the world. And of this shame, and confu­sion, which Christ felt seeing himselfe defiled with our sinnes, he may have felt some litle parcell, that hath seen himselfe in the presence of some great Prince, pray­ing him for the pardon of one that hath been a Traytor, he feeling the shame, that belonged to the other to have felt. Now that it is true, that God hath laid on Christ all our sinnes, and that Christ hath taken them all upon him, [Page 215] is plain by Jsaia, where he saies, He took our infirmities, and our griefes he suffered: And a litle after, he was scourged for our Rebellions, and beaten for our iniquities. And a litle after, he took on him the sinnes of many. And more then this he saith, we were healed by his blewnesse of stripes. And this selfe-same is proved by Saint Peter, who seeling the selfesame, which Isai felt, saith as it were the selfe-same, which Jsaiah doth, And wretched man that I am! for now am I well aware of the evill that I have done offending God, not living according to the will of God, in as much as with every one of my offen­ces, and with every one of my sinnes I have augmented the Agony, the fears, and the sorrowfulnesse, which my Christ suffered in his death and passion.

Hereby I understand two most important things: The one, that if the rigour of the justice, that was executed on Christ as well in the outward, as in the inward, had been executed upon all us, every man taking that part which belonged to him for his offences, and sinnes, wee should all have gone into destruction; there being none none of us sufficient to be able to endure on himselfe that part of chastizement, which belonged to him for his part, in case Christ had not satisfied the justice of God for us all. And the going into destruction, I understand should have consisted in this, that none of us should have been able to stand solid, and firme in the suffering with­out fainting, and so to sever our selves from the obedi­ence of God: And therefore Caiaphas said well, if hee had meant well, whed he said it, it is expedient that one man should dye for the people, that the whole nation perish not. The other thing which I understand here is, that it was more then necessary, that he should be more then a man, nay that he should be the Sonne of God, who was to reconcile men with God. For being to be chastized for the sinnes of us all, knowing them, and feeling them all in himselfe, as if he had committed them all, he [Page 216] might make resistance to the agony, feare, and sorrowful­nesse, to the shame, and confusion, without comming to nothing, and without in any manner departing, no not in any part, from the obedience of God; persevering, and standing therein solid, and constant, as our Lord Ie­sus Christ stood, who was likened to a lambe, that is lead to the slaughter as well for the innocency, with which he lived, as for the obedience, wherewith he was con­tent to be sacrifized for us, being the son of God; and one selfe same thing with God, which obedience is▪ and shall be unto him, glory, and honour for evermore

Amen.

CONSID. LXXXIII. Five Considerations in the resurrection of Christ.

IN the glorious Resurrection of Iesus Christ our Lord I consider five things, which doe in a great manner ex­cite me to live in this present life, a life very like unto that, which I am to live in life everlasting.

The First is, that as the torment, which Christ felt in suffering, was in great manner increased, because he had took upon him our sinnes, and because he knew them on himselfe, as well as if he had himselfe committed them all: so the glory, which Christ felt in his Resurrection was increased in great manner, to see that we all of us a­rose with him.

The Second, that as God slaying on the crosse the flesh of Christ slew ours, in such manner, that to himward we are held, and judged as if we had been really, and indeed dead: so God raising up Christ raised us all up, in such manner that as much as belongs to him we are held, and judged as if we had been really raised up.

The third, That as the effect whereby our incorpora­tion in the death of Christ in this present life is known in our mortification, not that which we make with our own industries, but that which we obtain by the incor­poration [Page 217] in Christ, which the holy spirit works, which is by faith communicated unto us, making us to abhor the world with all that which is world, and also our selves with all that which is ours: So likewise the effect by which our incorporation into the Resurrection of Christ is known in this present life, is our vivification, which selfesame incorporation in Christ the selfesame spirit works in us, regenerating and renuing us all, and altoge­ther, and making us to loue God, and all that which is Gods, and to loue Christ, and all that which is Christs.

The fourth thing which I consider is, that as with my sinnes I augmented the agony, and the torment of Christ in his passion; so with my Resurrection I augment the joy and pleasure of Christ in his Resurrection. And as I am grieved at that; so I glory in this. Nay the glory of this makes me to forget the sorrow of the other.

The fift thing which I consider is, that only they, who stand incorporated in Christ, are certain of their Resurre­ction, founding it in the Resurrection of Christ. And there­fore S. Paul willing to perswade the Corinthians the re­surrection of the Iust, founds his perswasions on the Re­surrection of Christ. With these Considerations we Chri­stians shall come to feele in our hearts the profit which comes from the glorious Resurrection of Iesus Christ our Lord.

CONSID. LXXXIV. That only the Incorporation in Christ is that which mortifies.

REturning to consider that which I haue at other times considered about the two depravations that are in a man, whereof the one is naturall, and hereditary, and the other is acquisite, and is learned, I come to under­stand, that both these depravations are in the minde, and are in the body. I would say, that from our first parents [Page 218] all men inherit this, that they are borne in their mindes impious, and enemies of God, and infidels to God, and full of selfe loue: and in their bodies they are born vicious, & evill inclined. And I say further, that with evill exerci­ses, with evill companies, and with false doctrines we go on augmenting as well the depravation of the soule, through which we are born the sonnes of wrath, as that of the body, through which we are manifoldly worse then Beasts.

Humane wisdome not knowing the naturall deprava­tion of the minde, nor that of the body, nay onely know­ing the acquisite depravation of the body, hath never had intent to mortifie in men but only that, which it hath known for evill. And hence it comes, that all the Lawes, Doctrines, and Religions, which men haue found, haue had intent only to mortify the depravation of the body, & of this only the acquisite. But God knowing principally the naturall depravation, and of this holding that of the minde for the worse, had in the law of Moses an intent to mortify both the one and the other depravation, & prin­cipally that of the minde, which is more naturall, & more pernicious unto men, being as it is more contrary unto God: And therefore commanded the loue of God, the worship of God, and the confidence in God, and forbade all inward concupiscence. This which the Law of God pretended to doe, it never did, not through the imperfe­ction thereof, but through the imperfection of men. But the incorporation in Christ doth it, for as much as assoon as a man is incorporated by faith in Christ, the naturall, & acquisite depravations begin to dye in him, and they goe on dying, according as he goes incorporating himselfe in Christ. And a man goes incorporating himselfe in Christ accordingly as he goes on being like unto the death of Christ, and as long as he goes on through this way, the things wherein he erres are not imputed unto him either through naturall, or acquisite depravation: and the natu­rall [Page 219] depravation dying first in him, and of this, rather that of the minde, then that of the body, the Mortification of the acquisite Depravation which remaines, is facilitated, to the end that he should as it were by way of exercise attend to 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.

[Page 220] 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 [Page 221] 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 [Page 222] 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 Countenance. And I am also cer­tain, that God will shew it unto him, when he shall please, and as it shall please his divine Majesty, accom­modating himselfe to humane incapability, which is most incapable of this inward vision. And because the Christians incorporated in Christ, who know God by the revelation of Christ, by the communication of the ho­ly spirit, by the christian renovation and regeneration, goe on making themselves capable of this inward vision, go­ing on neerer and neerer to impassibility and immorta­lity; it is truly said, that we christians come to know God by Christ by a certain inward vision, but in part, as may be in this present life: the perfect, and intire vision be­ing [Page 209] kept for the life eternall, where perpetually seeing God face to face, we shall be most blessed with Iesus Christ our Lord.

CONSID. LXXXVI. To know the inward Motions when they are of the holy spirit, when of the malignant spirit, and when of a mans proper spirit.

I Remember to have written in an Epistle in what sort men in this present life are moved to all things with one of these three spirits, with the holy and divine spirit, with a mans own and evill spirit, with the malig­nant and diabolicall spirit. And because I understand how much it imports to the, who attend unto Christian perfection to be wise, to know with what spirit they are moved to worke, or not to worke, I come a new to consider, that we, who attend to Christian perfection, doe well know, that to obtain that which we seek, which is immortality, and eternall life, it becomes us to follow the motions of the holy spirit, and to fly those of the Malignant spirit, and to contrast with those of our own spirit. Farther I consider, that it befalls many, that not knowing how to make difference between these Moti­ons, thinking to follow the holy spirit they follow the malignant spirit, or goe after their own proper spirit. Their error proceeding not because they know not where away they ought to goe, for they well know they ought to goe towards eternall life; nor because they know not the way; for they know well, that the way is piety, ju­stice, and holinesse; but from their not knowing in what thing properly piety, justice, & holines doe consist; for in case they knew it, they would draw nigh to know when they are moved by the holy spirit, when by the malignant spirit, and when by their own proper spirit. For in as much as a man goes on knowing in what thing properly piety, [Page 224] justice, and holinesse doe consist, his eyes goe on opening to know when he is moved by one spirit, and when by a­nother: without which knowledge a man that attends to Christian perfection is much like unto a ship, which stands in the midst of the sea, not knowing with what wind to saile, because it hath lost the needle. Having af­terwards considered, how that all this is true, of which there is none, that attends unto Christian piety, but can give testimony; I am come likewise to consider, that af­ter that a man, who attends unto Christian piety, knows that he travells towards life eternall, and knowes that the way is piety, justice, and holinesse, it is necessary that he should know, that holinesse consisteth in the ele­ction of God; that is, that they only are holy, whom God chooseth, and accepteth for himselfe; that justice con­sisteth in believing in Christ, that is, that they only are just, who believing make Christs justice theirs; and that piety consists in approving for good all that which God workes, and to be contented therewith, that is, onely they are pious, who with their mindes approve that which God workes; and in such manner content them­selves, that they would not change, nor alter it, though they could. For I understand, that this being known, a man begins to approach to know the motions of the spi­rit, when they are of the good spirit, and when they are of the evill spirit, and when they are of a mans own spirit. For as much as he holds for motions of the good spirit all those things, which goe directed to answer unto the vo­cation of God, to say with S. Paul, Lord what wilt thou, that I should doe? And with Ananias, Behold Lord, here am I! And all they, which goe directed to believe in Christ, to say alwaies, Lord increase my faith! And all they, which goe directed to remit themselves in all things, and altogether to God, to suffer themselves to be ruled, and governed of God, approving and holding for good all that which God doth. The selfe-same holds [Page 225] for [...]tions of the evill spirit, all those which are contrary to these. Hee holds for motions of his own spirit, those which although they be not contrary to these, are not cō ­trary to himselfe. By this I suppose every person, who shall keep strict accompt with himselfe, shall much ap­proach to the true knowledge of the Spirits to under­stand with which of them he is to walk. And I suppose that he should more, and better approach certifying him­selfe, that those are motions of the holy Spirit, which shal draw him to the imitation of Christ principally: In as much as he was most obedient to his eternall Father; in as much as in him was perfect charity: in as much as hee had profound humility, and most great meeknesse. For it is certain, that the holy spirit in them, who are the mem­bers of Christ, being the selfesame which was in Christ, it doth inspire, and move them unto that, unto which it did inspire, and move Christ, he as head, and as the law­full Son, we as members, and adopted sonnes. And cer­tifying himselfe likewise, that those are motions of the malignant spirit, which are contrary to these: And that those are motions of a mans own spirit, which doe draw a man unto his proper interest, to his proper honour, & glo­ry, & to his proper recr [...]ation, & satisfaction. And more­over I doe not say hereby that he doth ascertain himself in making this difference of spirits in knowing these mo­tions; but I say, that so a man comes approaching there­unto, reserving the perfect, and intire knowledge to thē who haue it by particular guift of God, who know Satan even when he transforms himselfe into an Angell of light, when he offers, and propounds unto them things of appa­rent piety, justice, and holinesse, to which time these advises doe properly belong, it being as it is a very great inconvenience, into which men fall, when they erre pre­tending piety.

Finally, I resolve my selfe in this, that the man who desires to travell to God with prosperous winde, pre­tends [Page 226] to recover in this present life the image of Christ, setting Christ before his eyes, and bringing himselfe to follow those Motions which Christ would haue follow­ed, and to contrast with those motions which Christ would not haue followed. And this is that perfection, which is proposed to all of us that are the members of Iesus Christ our Lord.

CONSID. LXXXVII. That all the creatures were spoyled in mans depra­vation, and that they shall be restored in mans Reparation.

REading S. Paul, I finde hee toucheth many secrets worthy of much consideration. And amongst others I esteemed it for most worthy that which hee touch­eth of the Restauration of the creatures in the glorious resurrection of the sonnes of God: into the consideration of which secret I haue ofttimes entred, and it hath befal­len me, that by how much the more I would haue under­stood it, so much the lesse haue I understood it. My spirit came to this understanding, that as man in his dèpravation marred all the creatures, so in the reparation of man all the creatures shall be repaired: That the first Adam subjecting all men unto misery, and unto death, marred all the crea­tures; and that the second Adam Iesus Christ our Lord conducting men unto felicity, and to eternall life shall re­paire all creatures. But as I did not understand in what sort all the creatures were marred in mans depravation, I did not neither understand in what sort they shall be repai­red in mans reparation. In which thing that secret which S. Paul meanes, doth consist, which secret it seems Isaia had formerly understood (chap. 65.) where God promi­sed to create new Heavens, and a new earth. And the selfe same secret it seems S. Peter understood in the last chap. of his 2. Epistle; And the selfesame seems to bee under­stood [Page 227] in the Revelation, chap. 21. Then I understand, that God having [...]reated man in a state of immortality, and so­veraigne happinesse, he created all things with such or­der, and with such temper, that they did all of them ac­cord to make man immortall, and most happy. Farther I understand, that man subjecting himselfe to misery by eating the fruit of the Tree of the knowledge of good & evill, and committing himselfe to death in having been disobedient to God eating the fruit of the tree against the commandement of God, and it was necessary that all the creatures should leave their being, and their temper, with which they were created to make man immortall, and most happy, and take another being, and another tem­per, whereby they should all accord to make man misera­ble and mortall. From hence I understand proceed the evill influences of the Heavens, and the poysonfull, and unhealthfull things which the earth brings forth, all which augment mans misery▪ And from this, that all cre­atures took upon them to make man miserable, and mor­tall, I understand that S. Paul saith, that all of them doe an­xiously desire to be free. Vnderstanding this, I come to un­derstand, that men being to be immortall, and most happy in the Resurrection of the just, all the creatures shall re­turn to recover that being, that temper, and that order, with which they were created, to make men in their re­paration immortall, and most happy, as in their depravati­on they did pervert their being, their temper, and their order to make them miserable, and mortall.

In this generality of creatures I doe not understand the good Angels to be comprised: for not being marred they haue no necessity of being repaired▪ nor the evill Angels; for not having been marred with man to make man miserable, and mortall, they shall not bee restored with man to make him immortall, and most happy. In this consideration more then in any other of these, which I haue hitherto considered; me thinks I see the most high [Page 228] obligation, which not only all men in particular, but all the creatures in generall haue to Christ. For as much as through Christs obedience men shall return to that being of immortality, and felicity, which they lost by Adams disobedience. And by the selfesame the creatures shall return to recover their being, and their most perfect temper, which they lost through the disobedience of A­dam. And so this remaines imprinted in my minde, that Adam disobeying God depraved all men, and condem­ned them unto death, and marred all the creat [...]res, and subjected them, a [...] S. Paul saith, to vanity. And that Christ obeying God repaired all men, and gaue unto them im­mortality, and restored all the creatures, and put them in­to their firme, and stable being. I speak of this that shall be in the Resurrection of the just, as though it were alrea­dy; for as much as to Godward it is already after Christ raised up. And by how much I the more remember this, so much the more doe I abhor all manner of inobedience to God, and so much the more doe embrace my [...]elf with all manner of obedience to God. And I feele, that in as much as I goe applying my selfe to this, so much the image of Adam goes abating in me, & the image of Christ goes on reforming, and likewise that of God, to whom be glory everlasting

Amen.

CONSID. LXXXVIII. What the cause may be, that God commanded man, that he should not eat of the Tree of the knowledge of Good and Evill.

OF [...]times I haue deliberated to understand, why God when he set man in earthly Paradise, commanded him, that He should not eat of the fruit of the Tree of the knowledge of Good and Evill; not being satisfied with that which commonly is understood, that God commanded this, to the end man should acknowledge him for superi­our: [Page 229] which cause shall not be sufficient to me, albeit I re­fuse it not, and as oft as this desire hath come upon mee, I haue as often driven it from me, holding it for curious, as I hold for curious all the desires, which go seeking out the wherefore in Gods works. And it is befallen me, that ha­ving been now free from this curiosity, reading with o­ther intent the first chapters of Genesis, I suppose to haue understood what I desired. For the first I understand, that God created man in an entire, & perfect estate, in which he had the spirituall light, which served him for that, for which the naturall light now serves him, which was the selfe same, that the knowledge of good and evill. Farther I understand, that in the midst of that earthly Paradise there were two Trees, of which the Scripture calls the one the Tree of life, and the other the Tree of the knowledge of good and evill: In which I understand God had set this natu­rall vertue, that the one of them should make them, who eat thereof, immortall, and that the other should giue the knowledge of good and evill to them that did eat thereof. And understanding, that as the immortality was su­preme felicity, so the knowledge of good and evill was extreme misery. That which I say of the Tree of life, I understand by this, that God having given man the curse for his sin, the Scripture saith that he said, that hee droue him out of the earthly Paradise, that he should not eat of the Tree of life, and so liue for ever. Neither was God con­tent to have driven man out of Paradise, but hee set for guardian a Cherubim, whereby it seems that this Tree had that naturall vertue to giue immortality. That which I say of the Tree of knowledge of good and evill, I under­stand by that which I read, that the selfesame instant, in which our first Parents being deceived by the Serpent did eat of the fruit of the Tree, they had the knowledge of good and evill, in such sort, as suddenly their eyes were ope­ned, and suddenly finding defect in the works of God, they knew themselves to be Naked. Whence I come to [Page 230] understand, that God did with the first man, as the mo­ther doth with her litle son; I would say, that as a mo­ther seeing her litle son hath a knife by him, fearing if he take it in his hand he would cut himselfe with it, com­mands him that he should not come nigh unto it, telling him if he come neer shee will knock him: So God setting the first man in earthly Paradise, and knowing the incon­venience wherein he was to fall, if he did eat of the fruit of the Tree of the knowledge of good and evill, commā ­ded him; that he should not eat thereof, telling him, that if he did eat he should dye. Furthermore I understand, that as the child comming nigh the knife, & cutting him­selfe falls into the inconvenience of which his mother had given him warning, and his mother beats him for his disobedience, ac [...]ording as she had threatned him, so that the child falls into two inconveniences, the one is of ha­ving cut himselfe through the propriety of the knife, and the other is of blowes for the disobedience towards his mother: So the first man eating of the Tree of the know­ledge of good and evill, fals into the inconvenience, which God gaue him warning of, and God chastised him with death, as he had threatned him, in such sort as man falls into two inconveniences, the one is of having his eyes opened to know good, and evill, whereby he lost the spi­rituall light, and got the naturall light, he lost the divine science, and got science, and humane discourse; and that was through the proper nature of the Tree, by which he should without the commandement haue done the same effect. And the other inconvenience is that of death, and that was for the disobedience, with which he did eat the fruit of the Tree, disobeying God. Whence I come to gather, that God shewed most exceeding great loue to man, in commanding him that hee should not eat of the fruit of that Tree: I understand that he commanded him, because hee should not fall into the inconvenience in which he [...]ell at the knowing of good and evill; Which [Page 231] inconvenience I understand is much greater then that which we can imagine. This is conformable to what S. Paul saith, that sin entred by disobedience, and death entred by sin, which was executed on all the descendents of the first Adam: For in his disobedience they all disobeyed, and so all sinned, & therfore all dy; As on the cōtrary by the obediēce, iustice or iustification entered, and by the iustification life entred, unto which all the members of the second Adam Ie­sus Christ our Lord shall be raised up glorious: For he o­beying all they obeyed, and so they are all justified, and shall therefore all of them be raised up to glory, and im­mortality. This intelligence which I haue set of the ver­tue of these two Trees, satisfies me in as much as there­by the benefit of Christ i [...] illustrated. For the rest I remit my selfe to better intelligence.

In this Consideration some things offer themselues to me, which I would desire to know, but holding them for curious I leaue them, untill it shall please God to make me to understand them. And this I hold for certaine shall be, when the desire of knowing shall be mortified in me in every thing and altogether. For God will, that as the first man desiring to know, lost himselfe; so wee should gain our selves, mortifying, and slaying every desire to know, contenting our selves only to know Christ crucifi­ed, who is to us the Tree of life, to him be glory for ever,

Amen.

CONSID. LXXXIX. Six causes, for which it seemes necessary, that the Son of God should liue in that manner, and that forme of life wherein he did liue.

AT present I finde six causes in the Consideration, from which it seems to mee to see the marvellous counsell, with which the only begotten Son of God be­ing made man, lived amongst men in that forme of life, [Page 232] we read, that he did li [...]e.

The first cause is this, that God having determined t [...] deceive humane wisdome in saving not them that were wise, but them that believed, as Saint Paul understands it, 1. Cor. 1. It was necessary that Christ should take upon him in the world a form of living, in which hee could by no means be known by humane wisdome. If Christ had taken on him S. Iohn Baptist his form of life, humane wis­dome would haue found in that outward austerity where­on to found it selfe to accept him for the sonne o [...] God: And if hee had taken upon him Moses his forme of life, humane wisdome would in the selfesame manner haue found in that outward greatnesse whereon to found it selfe to accept him for the son of God. And therefore it was necessary that he should take upon him that form of life which he took, wherein was no appearance at all of austerity, nor of greatnesse. And so it comes to be, that by how much the more humane wisdome considers it, so much lesse doth it finde whereon to found it self to come to accept Christ for the son of God. And hereto squares fitly a letter which I remember to haue written preten­ding to shew the cause wherefore Christ did sometimes shew his divinity, and at other times hid it.

The second cause is this that the life of Christ being to be as it were an example of life for them, whom he came to make the sons of God, it was necessary that hee should take that form of life which was most imitable of all the rest. If Christ had taken the forme of S. John Baptist his life, he would haue frighted many with the asperity and austerity: And if he had taken that of Moses, few could haue been able to imitate it; And therefore it was neces­sary that he should take that which he did take so imita­ble to all sorts of people, that no man can excuse himself, say [...]ng, I cannot imitate Christ, I cannot liue as Christ li­ved. I doe not understand, that Christ taking that forme of life which he took, did pretend that every one, who [Page 233] was to be the Sonne of God, should imitate him in that outward living, but that amongst all others it should be the most easy to imitate by them, who would altogether imitate him in his outward, and in his inward living; as for the inward, in his obedience to God, in charity, in meeknesse, and in humility of mind; and as for the out­ward, in living without austerity, and without great­nesse, but with poverty, basenesse and vilenesse.

The third cause is this, that Christ coming to save all sorts of people, it was necessary he should take a forme of life, in which he might practise, and converse with all sorts of people. If Christ had taken S. Iohn Baptists forme of life, the Publicans, sinners, and harlots would have been ashamed to speak unto him; nay verily if he would observe decorum, he was bound not to speak, nor converse with them: & if he had taken Moses his forme of life, base, and vulgar persons could not have practi­sed, and conversed with him by reason of his greatnesse. And therefore it was necessary he should take that forme of life, which he took, wherein he might practise, and converse, as he did practise and converse with all sorts of people, in so much as he was for this calumniated by them, who made profession of holinesse.

The fourth cause is this; Christ coming to Preach the Kingdome of God, and to put himselfe in the possession thereof; and the Kingdome of God consisting, as S. Paul saith, in justice, peace, and joy in the Holy Ghost, it was necessary, that by his example he should shew unto us a forme of life much to this purpose, to maintaine us in the justice, and in the peace, and in the joy of the Kingdome of God. If Christ had taken S. Iohn Baptist his forme of life, which was by the world approved for holy; (for the world is so discreet, that it esteemes them, who esteeme not it,) he should have put his imitators in competency with the Saints of the world: and if Christ had taken Mo­ses his forme of living, which is procured by the men of [Page 234] the world, he should have put his imitators in compe­tency with the men of the world: and therefore it was necessary that forme of life which he took, which is of such quality, as they who imitate him conserve them­selves in their justice, in their peace, and in their joy. For coming not in competency with the Saints of the world, nor with the men of the world, they are not de­prived of the possession, which they have of the King­dome of God.

The Fift cause is this, that Christ having to suffer for our sinnes a cruell death, shamefull, and publique, and uniust not voluntary, it was necessary he should take a forme of life that was fit to come to this effect. If Christ had taken S. Iohn Baptist his forme of life, although the fame of holinesse would not have freed him from a cruell death, as it did not free Saint John Baptist, it would have freed him from a shamefull, and publique death, as it did free S. Iohn Baptist. And if Christ had taken Moses his forme of life, albeit the greatnesse of the estate would not have freed him from violent death, as it hath not freed many great men of the world, it would have freed him from a shamefull and publique death: and therefore it was necessary, that he should take that forme of life, wherein dying shamefully he did ennoble shame; and dying publiquely he certifies all of us, that we might know it, & may believe our iustification, of which thing we ought to be most assured.

The Sixt is this, that Christ coming to preach, and to give inward regeneration, and renovation, which things presuppose mortification, it was necessary hee should take a forme of life very accommodate to mortification, to shew with it, and by it the proper way of mortificati­on. If Christ had taken S. Iohn Baptist his forme of life, he should have well shewen the way of the mortificati­on of the body by the asperity of life, but not that of the mortification of the mind for the reputation, which this [Page 235] forme of life hath in the world. And if Christ had taken Moses his forme of living, he should not have shewed either the one or the other mortification, and therefore it was necessary, that he should take that forme of life which he took, in which much better then in any other a man gets the mortification of the mind, and by that of the mind that of the body, in as much as the world holds for vile them, who without making profession of out­ward holinesse live holily; and despiseth these; as a most base thing; and in as much as after this despising comes the mortification of the body. And so in them, that imi­tate the forme of Christs living, is certain and perfect mortification.

In these six causes I learn six things.

The first, that he, who by consideration of Christs life would know him to be the sonne of God, must of neces­sity mortify the judgement of his human wisdome.

The Second, that no man can excuse himselfe, saying, that he cannot imitate the forme of Christs living.

The third, that then a Christian is most like to Christs living, when he hath a forme of life more apt to make that all sorts of people may practise and converse with him.

The fourth, that that forme of living is most apt to make that a man in it should conserve himself in the pos­session of the kingdome of God, that comes not in com­petency with no sort of men, neither of the Saints of the world, nor of the men of the world.

The fift, that that form of life is most like to that of the sonne of God, that is most exposed to martyrdome.

And the Sixt, that that forme of life is most proper, and able to obtain the Christian mortification, which is most despised in the eyes of the world, in which with­out making profession of outward holinesse a man lives holy. And of the things, which have been spoken I take this resolutiō, that they who live holily, without making [Page 236] profession of outward holmesse, are very much habilita­ted, and exposed to martyrdome, doe conserve nthem­selves very well in the kingdome of God, are fit to con­verse with all sorts of people, imitating the forme of life which Christ held, and deceive humane wisdome: and therefore it properly appertaines to them that which S. Paul saith Colos. 3. Ye are dead, & your life is hid with Christ in God, to whom be glory for ever. Amen.

I will adde this, that Christ conserving himselfe in that forme of life in which he was borne, being borne the son of God, untill that he dyed by the will of God, teacheth us, that we shall doe well conserving our selves in that forme of life, in which we found our selves when we are called to be the sons of God. So be it that in that we attend to reduce our forme of life as much as may be possible for us, answerable to that forme of life which Christ held in this world, in such manner as in us may shine out intirely the image and similitude of Iesus Christ our Lord.

CONSID. XC. In what the Christian perfection, the Duty, and Decorum doe consist.

I Have oftimes said, that Christian perfection consists in this, that a man incorporated in Christ in his death and in his resurrection should live according to the Christian Duty, keeping the Christian decorum; understanding that so much shall a man get Christian perfection, in as much as he shall live according to Christian duty, keeping chri­stian decorum. Now I say that then a man lives accord­ing to christian duty, and keepes christian decorum, when he imploies himselfe in those things, in which Christ would have imployed himselfe. And consequently I say, that then a man departs from the christian duty, & leaves to observe christian decorum, when he i [...]ploies himselfe [Page 237] those things, where in Christ would not have imployed himselfe: in such manner, as to him who would obtain Christian perfection desirous to apprehend that dignity in which he is comprehended, it appertaines to live in all things, and altogether according to the Christian du­ty, and to observe the Christian decorum, setting before his eyes all the life of Christ, constituting his duty, and his decorum in being in every thing, and altogether like unto Christ, doing only that which Christ would doe, and by no meanes doing what Christ would not doe.

Passing on farther I say, that as I understand that Men whilest they are, as the Scripture termes them, flesh and bloud, can by no meanes attain to so great perfection as that which is known in Christ. So also I understand, that to all them, who know, and feele themselves incorpo­rated in the death of Christ, and in the resurrection of Christ, it appertaines to fix their eyes upon this so high perfection, to pretend to obtaine it, and in effect to pro­cure it. For to this I understand the Holy Spirit moves, and conducts them, to whom Christ is communicated. Here I gaine two things, the one, that from henceforth I shall attribute to weaknesse of my Flesh all that which I shall doe, which Christ would not have done. And all that, which I shall leave undone, which Christ would not have left undone. And I will attribute unto the force, and efficacy of the Christian spirit all that which I shall doe, which Christ would have done, and all that which I shall leave undone, which Christ would have left undone; not excusing my selfe in that which shall proceed from mine infirmity, & weak­nesse, nor waxing proud for that which shall proceed from the force, and efficacy of the Christian spirit. The other thing which I gaine is, that from this day forward I shall not goe examining as it were, to say what is law­full; holding that to be a matter of servants and slaves: And I will goe viewing, and reviewing as it were to [Page 238] say what is expedient; holding that to be for sonnes. And I will hold it for a thing convenient and expedient for me to live according to the Christian duty, & to observe Christian decorum, regarding this duty, and this deco­rum as it were to say in the face of Christ, in all that which is written of him, and in all that which by the things which are written, and by that, which I shall ex­periment in mee, I shall be able to gather from his di­vine perfections. In these two things I understand other two: The one, that they doe not know the Christian Dignity, who goe procuring to cover with pretence of christian Piety those things, which they doe through weaknesse, and infirmity of the flesh: And the other, that they doe not know themselves for sons of God, who goe examining what is lawfull: (This being certain, that they who know the christian dignity, doe with good will manifest, & confesse that which is of the weaknesse, and infirmity of their flesh. And that [...] they who know themselves for sons of God, being ashamed to examine what is lawfull, goe observing what is expedient, attri­buting to their proper infirmity, and weaknesse all that which they doe, and all that which they leave to doe.) Attending to what is Lawfull, and going out of what is expedient; out of which they, who know themselves for sons of God, and know the christian dignity, doe never procure to goe.

The weaknesse, and infirmity I understand we have it all of us in the body, and in the minde. To the weak­nesse and infirmity of the body I understand appertaine all those things in which we doe delicately, and with corporall delight serve unto our corporall necessities. And to the infirmities, and weaknesses of the minde I understand appertain all those things, in which we have intent to satisfy unto the eyes of the world; in such sort as I travelling on horse-back doe delicately serve unto the necessities of my body, a thing which Christ did not [Page 239] ordinarily. And this is a weaknesse and infirmity of my body. And procuring that my riding on horse should be polite, and well furnished, I have intent to satisfy the eyes of the world: and this is a weaknesse, and infirmity of my minde. This example may be extended to all o­ther things, which we deale about in this present life. Whereupon it is fit to advertize, that they who begin to conforme their lives in outward, and corporall things with that of Christ, run hazard of never getting the con­formity in the inward, which is the essentiall, and to fall into vaine-glory and presumption. And therefore it is needfull, that every person called of God to the grace of the Gospell, should begin to conforme himselfe to Christ's living in the inward, as it were to say, in the o­bedience to God, in the meeknesse in the humility of minde, and in the charity; and afterwards attend to con­forme himselfe also with the living of Christ in the out­ward, but so much, as the outward shall helpe him, and serve him to grow in the inward: For this is that, which principally pleaseth God, and Iesus Christour Lord.

CONSID. XCI. That only the Sonnes of God have certain satisfactionn in every thing.

BY one of the three waies all men come unto the things as well those which pertaine to piety, as unto all other things. By our own wills: against our own wills: and by the favour of God. In those things, unto which we come by our own will, there is designe: in those things whereunto we come against our wills, there is passion: in those things, whereunto we come by the favour of God there is admiration. The sons of Adam never finde certain and firme satisfaction in those things, unto which pretending piety they come with designe. For their designes goe founded in selfe-interest, and in [Page 240] selfe-love. And holding this foundation when their de­signes hit not out to them they cannot stand with satisfa­ction, how much soever they perswade themselves to remain satisfied, and would shew it to others. That this is true they know by proper experience, who with de­signe pretend piety, changing their manner of living, of state, and of condition, or doe occupy, & exercise them­selves more in one thing then in another. The sons of God doe then finde certain satisfaction, and firme in those things, unto which they come by their own proper will with designe, when their designe is either to helpe the mortification, and the vivification, into which they have begun to enter by the favour of God, or is to serve Christ in his members. That this is true they understand by proper experience, who holding themselves for dead in the crosse of Christ doe attend unto mortification with designe to mortify themselves only to live as dead, in as much as they are dead, and their life stands hid with Christ in God.

The sons of Adam doe by marveile abide without passion, and without griefe in those things whereunto they-come without their will, such as are diseases, infir­mities, death and dishonour: for they doe not in these kinde of things know the will of God; or if they know it, they hold it for rigorous, and therfore judge them­selves enemies of God. That this is true all of us as it were know by some experience. The sonnes of God then are without passion, and without griefe in those things whereunto they come against their wills, when knowing the will of God, they reduce themselves to conforme themselves with it, in which conformity they finde content and satisfaction in their mindes, albeit the flesh feele griefe, and affliction, being in that estate, wherein it would not be. And it is no marveile, that in them who are such, the flesh would resent it selfe and be grieved, since it did resent it selfe, and was grieved [Page 241] in the only begotten son of God Iesus Christ our Lord.

The sons of Adam doe seldome times come to the things of piety by the favour of God, and when they doe come, they doe not feel it, neither know it, and therefore doe not tast it, and not tasting it, they cannot therein finde satisfaction. That this is true they know by experience, who having been the sonnes of Adam are now the sons of God, who doe remember themselves of some things unto which they came by the favour of God, they not knowing the favour of God in them, and therefore not tasting it, nor finding content in them. The sons of God come many times by the favour of God to the things of piety; and when they feel it, and know it, then they tast it, and tasting it they finde satisfaction therein, and they remain with admiration. That this is true the sonnes of God themselves know by experience, comming to ma­ny things without their proper will, and without design, without contradiction, and without passion, but properly through the admirable favour of God, in such sort as they find themselves with abomination of those things which they formerly loved, & with loue of those things which they formerly hated, without knowing themselves by what way, nor by what manner they are come unto it. This marveilous, and favourable work I understand that God works in his sons in this world, opening their eyes to the knowledge of the iustice of Christ, which shew­ing unto them that it appertaines to them, makes that they abhor their own proper justices, I would say, all that which men doe pretending to justice themselves in the sight of God, which they altogether leaue, and de­spise, and condemne. Opening their eyes to the know­ledge of his divinity he draws them to the knowledge of themselves, and of the men of the world, and so disen­amours them of themselves, and of the world, and ena­mours them of himselfe, and of Christ. Opening their eyes to the knowledge, that God slaying on the crosse [Page 242] the flesh of Christ did altogether [...]slay their flesh, hee draws them to the hatred of their proper flesh, and makes that resolving themselves with themselves they loue mortification, and procure it. Opening their eyes to the most happy estate of life eternall by the consideration of Christ raised, he makes them to hate the present life, and all that is in it, and that appertaines to it, and so they loue eternall life, and despise the present life, and reioice to loose it. Finally, alwaies when God would reduce his sonnes to the hatred of an evill thing, I understand hee giues them the knowledge of a good thing. For he knows that being affectionated to the good they will hate the evill much the rather then if hee gaue unto them the knowledge of the evill thing it selfe, as much the rather and with more ease I should bring my selfe to hate the worldly living, considering the felicity of the Christian living, then I should doe considering the evill of the worldly living: Which I understand proceeds from the naturall condition of mans heart, which cannot leaue to loue something, in such manner, that to reduce it to hate any thing which it loues, it is necessary that there should be some other thing propounded to it, which it may loue.

In this discourse I intend Ten principall things. The first, that the sonnes of Adam doe not finde in any thing neither certain nor [...]rme satisfaction; and that the Sons of God finde it in all things which they doe as the sonnes of God.

The second, that as then my designe in that which I doe by my will, shall be Christian, when I shall pretend to augment my selfe in that, in which I haue begun to enter by the favour of God.

The third, that in that which comes unto me contrary to my will, albeit the flesh resent it selfe, and be grieved, the minde is to be contented, and satisfied.

The fourth, that I am come by the favour of God into [Page 243] those things, in which I doe not know mine own design, nor others violence.

The fift, that God giving unto me the knowledge of spirituall, eternall, and true things, he drawes mee to the hatred of corporall, temporall, and false things.

The sixt, that through the knowledge of life everla­sting I come to hate the present.

The seventh, that knowing my selfe dead on the cross of Christ I facilitate my mortification.

The eighth, that attending to the knowledge of God I come to the knowledge of my selfe, and of the world, & into hatred of my selfe, and of the world.

The ninth, that attending to know the justice of Christ I renounce and refuse all mine own justifications.

The tenth, that they, who doe not begin to hate their own proper justifications, & themselves, & the world, & the present life, and temporall things, and false, haue not as yet begun to be the Sonnes of God, but are as yet the Sonnes of Adam: For as much as in them, who begin to be the Sonnes of God, all these hatreds are begun to bee felt,, unto which they come by as many other affections. And Sonnes of God are they, who believing the Gospell stand incorporated in the only begotten Son of God Ie­sus Christ our Lord.

CONSID. XCII. In what manner Mortification is the proper coun­ter [...]igne, by which we know our selves the Sonnes of God.

HAving ofttimes said, that the proper countersigne, whereby a man may know himselfe to be the Sonne of God, being dead on the Crosse with Christ, and being ri­sen with Christ, is the Mortification, by meanes whereof he hates the world, and himselfe: And understanding that the Divell as crafty, and subtill might from hence [Page 244] take occasion to disquiet the Sonnes of God, giving them to understand that they are not such, since they doe not know in themselves so much hatred of the world, and of themselves, that they haue not▪ ofttimes pleasure to content the world, and to satisfie themselves, I come to declare my selfe in this manner; I say in this, that I un­derstanding by experience, that suddenly whe [...] a man is called by God to the grace of the Gospell, and enters in­to it, and is incorporated in Christ, and is therefore dead with Christ, and risen with Christ, he feels, & finds him­selfe inwardly much changed in his designes, and purpo­ses, in such manner that he hates that which he loved be­fore, & loues that which he hated before. I am of this o­pinion, that Mortification, and the hatred of the world, & of himselfe, is the proper counter signe, whereby a Christian knows himselfe to be the Son of God, and therefore the heire of eternall life. But I doe not understand, that this mortification, nor this hatred are at one throw [...]rfect and entire in the mind, and in the body of a man, who be­comes the Son of God by acceptation of the Gospell, and by incorporation in Christ. Nor doe I understand that they are perfect, and entire no not in the minde only: But I understand, that the incorporation in Christ works this effect in a man who accepts the grace of the Gospell. For as before he accepted it, he delighted himselfe, and reioy­ced with his minde, and with his body in the honours, & in the dignities of the world, seeking them and procu­ring them, and keeping his intent principally on them, neither tasting, nor rejoycing of the principall and divine things, nor having any intent unto them, and therefore neither seeking, nor procuring them; so after that hee hath accepted them, he hates in his minde that which he formerly procured, and sought, and loues that which be­fore he despised, and fled, changing altogether his intent: And albeit his body repugne,, and contradict, being not as yet altogether mortified, it sufficeth that his minde [Page 245] stands changed as much as concernes the intent confor­mable to his knowledge. That which I say of men, & of the dignities of the world, I say also of the delights, and pleasures of the world, understanding that as the man, that accepts the grace of the Gospell, before hee doe ac­cept it, is intent to seek and procure his pleasures, and his contents delighting his sensuality, and would if it were possible haue as many other corporall senses for to con­tent, and satisfie himselfe sensually in the use of the crea­tures, and is grieved, and resents himselfe, when any of his corporall senses fayl him, or are in any kinde marred; so after he hath accepted the grace he doth not onely not attend to that which he formerly attended, but on the cō ­trary he is altogether intent to deprive himselfe of all that which may giue content and satisfaction to his sen­suality, and is grieved that he is necessitated to satisfie it in any thing for the sustentation of of his life, & therefore would be deprived of his five senses, and rejoyceth when he finds himselfe deprived of any of them, or findes him­selfe with any defect in any of them. All this I say a man begins to feel in himselfe suddenly as he accepts the grace of the Gospell becomming the Son of God. And I say farther, that as a man goes on growing in the incor­poration in Christ, so he goes growing in his Mortificati­on, in his hatred in quality and in quantity; in quality, ha­ting every day more that which hee hath begun to hate, because he knew it estranged from Christ, and unworthy of a Christian person incorporated in Christ; hating it likewise with his body as well as with his minde, out­wardly and inwardly, as are the things which in them­selves are foule, and unclean, which things also men will hate, who with naturall light pretend to be iust, and holy: and in quantity, hating much more those those things which he hath begun to hate. For he begins the spirituall light being more cleare in him, he going on more distin­ctly knowing the things which appertain to a Christian [Page 246] man, and those things which doe not appertain to him he goes on hating more things; first hating them with his minde, and reducing himselfe by litle and litle to hate them also with his body, and labouring that his hatred as well of the minde, as of the body, may goe on increa­sing in him. And this is properly the exercise of a Chri­stian man for the whole time of his life.

From all this discourse this is well gathered, that the countersigne, whereby I know that I am the son of God, that I am dead on the Crosse with Christ, is not the totall mor­tification, the totall hatred of the world, and of my selfe with my minde and with my body in all things, but the [...]eginning of mortification, and of the hatings, and in some principall things, when it is come without being procu­red or sought with humane industry, and when it conti­nues in the mind, albeit the flesh, the sensuality will seek and procure the contrary, and albeit in that which is of­fered to it, it rejoyceth, and delighteth it selfe; the minde standing free from that rejoycing, and from that delight feeling, displeasure, and trouble in those things, of which it is [...]orced through the frailty of the flesh, to take more then is sufficient to supply to its corporall necessities, in such manner as the body receives those things, and not the minde, a man feeling together with the satisfaction of his body affliction of the minde. And in this, that is, for a man not to take more of the creatures then that which sufficeth to serue to his corporall necessities, I un­derstand cōsisteth that hatred, which Christ wil, that they who would be his members, should beare to their proper life. And I understand that S. Paul standing in this com­bate of his minde, would not that his body should take more of the created things, then that which sufficeth to maintain him aliue; and his body would take more of them to satisfie and delight its sensuality. Hee felt that which he wrote to the Romans, Ch. 7. And since that went so with S. Paul, which hee himselfe in that place [Page 247] saith and confesseth, no Christian person is to esteem him selfe an alien from Christ, nor from the Christian Sonne­ship, because he feeles a livelinesse in his flesh, and be­cause he feels not in every thing, and altogether the ha­tred of the world, and of himselfe, which it behoves him to have, that he may be perfect; but feeling part of this Mortification, and of these hatreds, as hath been said, hee hath good cause to hold himselfe for the Son of God in­corporated in Christ, & dead on the Crosse with Christ, and to attend in such manner to mortification, that it may so much grow, that hee may become like to Iesus Christ our Lord, who as S▪ Paul saith, Pleased not himself: To him be glory for ever,

Amen.

CONSID. XCIII. That that suffering is most Christian, and most accep­table to God, in which he that suffers, finds least of his own will.

ALL that we suffer in this present life, who attend unto Christian perfection, whether in the body, or in the mind, is either by our proper will, or by some others will. By our own proper will we suffer when wee depriue our selves of our commodities, and of our satisfactions; And we suffer by others wills, when without our will we are deprived of our commodities, and satisfactions. Mans minde, as I have often said, is most arrogant, and being such it seekes in every thing its own proper glory, and its own proper honour: And therefore according as the hu­mane minde stands alive in us more or lesse, so wee finde more, or lesse satisfaction in that which we suffer. [...]f the minde stand much alive, we find much satisfaction in that which we suffer by our owne proper will, and litle in that which we suffer by others will; And if the mind stand much dead, we find litle satisfaction in that which we suffer by our owne wills; and much in that which wee suf­fer [Page 248] by others will. And this much, or litle satisfaction may giue us testimony of our mortification.

The person which hath his minde much alive, alwaies feels and resents himselfe in those things which he suf­fers through others will, as well because hee doth not think that suffering that with patience he pleaseth God, it seeming to him, that it is because hee cannot choose; as also because mans minde being most arrogant cannot suf­fer that violence should be offered unto it. The self same person who hath his minde much aliue, doth alwaies re­joyce, and content himselfe in those things which hee suffers by his own will, both because in suffering he thinks to please God, as also because where hee knows his own will, he alwaies findes satisfaction. On the contrary, the person who hath his minde much mortified, alwaies e­steems litle, and hath suspition of that which hee suffers by his own will, as well because the principall thing, whereunto he hath intent, is to mortifie his own will, al­waies being suspicious of it; as also because being in the midst of his own proper glory hee cannot well content himselfe with that suffering which is voluntary, know­ing that it alwaies redounds to the glory and honour of him who suffers. And the selfesame person who hath his minde much mortified, doth alwaies much esteem, and content himselfe of that which hee suffers by the will of God, as well because he knows that what h [...] suffers, re­dounds to the glory and honour of God, unto which thing he principally attends.

Amongst those things which a man suffers by his owne will, being able not to suffer them if he would, I put Ab­stinencies, and Disciplines, Watchings, & Hayre-cloaths, with all that which is thereunto annexed: And amongst those things which a man suffers by anothers will, I put vi­olences, Dishonours, Persecutions, Martyrdomes, Infir­mities, Deaths, with all that which is thereunto annexed.

The persons who haue by proper experience known [Page 249] what thing a live mind is, and what thing a dead mind is, or at least which is begun to be mortified, examining themselves by that which they shall have suffered, and shall suffer in both these manners, thatis, by their proper wills, and by anothers will, shall know that all that which hath been written is true, their knowledge an­swering to experience, and knowing it they will attend to mortify their mindes from good to better, untill they have reduced them to those termes, that in what they shall suffer by their own proper will, they pretend to help and serve them, who are the members of Christ, and to mortification, which faith, and the holy spirit worke in them, as I have otherwhere said: and that in that which they suffer by others will, knowing in all that, the will of God, and not that of men, and of other creatures, which cause them to suffer, they rejoyce themselves, and content themselves, pretending to satisfy unto the duty of piety, and to observe christian decorum. And I under­stand, that a man who suffers by others will, doth then at­tend unto the duty of christian piety, when comming in­to poverty by any occasion whatsoever, he contents him­selfe therewith. The selfesame I say of dishonour, of corporall infirmities, and of death, with all other things which are of that quality. And then I understand, that the selfe-same man, who suffers by others will, observes christian decorum, when suffering for Christ he is con­tented to suffer, Glorying as S. Paul saith, in afflictions! And for Christ I understand they suffer, who either for preaching the Gospell, or for teaching christian living, having the gift of an Apostle, or of a Doctor, are perse­cuted, evill intreated, dishonoured, and martyrized; and they who for the christian life, in which a man attends to recover the image, and likenesse of God by the imita­tion of Christ, are esteemed base, murmured at, and slaundered; and they who to accommodate, and satisfy them who are the members of Christ, and stand incor­porate [Page 250] in Christ, deprive themfelves of their commodi­ties, and of their satisfactions. And this voluntary suffe­ring I hold to be the most proper to a Christian.

They who suffering by others will: imitate Job, satisfy unto the duty of Piety, conforming themselves unto the will of God. And they who suffering by others will, and also by their own will, shall imitate S. Paul, shall observe the christian decorum: God having shewed in Iob a most efficacious example of patience in suffering by anothers will in naturall things, and in S. Paul a most divine ex­ample of animosity in suffering by others will in Christi­an matters.

And in this discourse I intend eight things.

The first, that according as my minde doth more or lesse content it selfe of that which it suffers by its own proper will, or by others will, I know that the mortifica­tion thereof is greater or lesser.

The second, that in that which I suffer by mine own will, if I doe not suffer it for Christ, I seek mine own ho­nour, and mine own glory, and mine own interest, and mine own profit.

The third, that contenting my selfe with that which I suffer by others will, I doe satisfy unto piety, & observe christian decorum, and therefore seek the honour and glory of God.

The fourth, that I ought to hold for certain, that all suffering of what sort soever it be, which without my will offers it selfe to me in this present life, is by the will of God.

The fift, that as then I shall in my sufferings satisfy christian piety, when I shall imitate Job.

The sixt, that as then I shall in my sufferings observe christian decorum, when I shall imitate S. Paul, in as much as he imitated Christ.

The seventh, that they suffer for Christ, who preach him, who imitate him, and they who serve him in his members.

[Page 251] The eight, that that voluntary suffering is most proper to a christian, that redounds to the profit of them who are incorporateed in Iesus Christ our Lord.

CONSID. XCIV. Three sorts of Conscience: one by the Law naturall, and the other by the written Lawes: and the other by the Gospell.

ALL men of the world, as I understand, frame their consciences with one of these three meanes: There are some, who attending unto naturall piety, which con­sisteth in this, that a man imploy himselfe wholly, and every one of the members of his body in those things for which he knowes God created him, and them, and that he serve himselfe of all created things properly for that, which God created them for. They goe forming their consciences by the law of nature, having a good, or bad opinion of themselves, according as they know their living is conformable, or not conformable to the duty of naturall piety. Those I understand by how much they have their understandings more illustrated to know that, whereunto they are bound by Naturall piety, and by how much the more they doe apply themselves to satisfy un­to this obligation, so much worse opinion have they of themselves knowing that they faile much, and in many things to the duty of naturall piety, whereunto man through the depravation of originall sinne can by no meanes satisfy of himselfe.

There are others, who attending unto the Hebrew piety, which consists in this, that a man should in every thing, and altogether live conformable to those Lawes whereunto he is obliged, or perswades himselfe to be obliged, observing them according to the intention of him that made them; goe forming their consciences by that which they know of those Lawes, & having a good, [Page 252] or evill opinion of themselves according as they know their living conformable, or not conformable to that which the Lawes demand of them. These I understand by how much they doe the more know that whereunto those Lawes oblige them, and by how much they doe the more apply themselves to fulfill that obligation, so much have they worse opinion of themselves; knowing that they faile much, and in many things unto the Hebrew piety, whereunto they have intent to satisfy, that being impossible unto them, as well for the blindnesse of their understandings, with which they can by no meanes pe­netrate to know properly the intention of him that gave the Lawes, and not knowing it they can never secure themselves to have satisfied unto them, in as much as through the rebellion of the Flesh, which as S. Paul saith, subiects not it selfe to the law of God, neither indeed can. There are other men, who hearing the voice of the Go­spell, which promiseth remission of sinnes, and reconci­liation with God to them who Believe in Christ, leaving to pretend naturall piety, and renouncing the pretence of Hebrew piety, embrace themselves with christian pie­ty, which consisteth in this, that a man being incorpora­ted by faith in Christ should esteem himselfe pious, just, and holy, notwithstanding that he doe not altogether sa­tisfy naturall piety, nor to Hebrew piety, and moreover notwithstanding he doe not altogether satisfy to the du­ty, and to the decorum of christian piety. They, I under­stand, by how much they have their understandings more illustrated in the knowledge of the Gospell of Christ, and by how much they doe more apply them­selves to give credit unto the Gospell, so much better o­pinion have they of themselves, forming their opinions not by that which they know in themselves, but by that which they believe of the Gospell, which God knowes, who doth not consider them by that which they are in them­selves, but by that which they are in Christ. He doth not [Page 253] hold them for good nor for evill by that whereby they approach, or by that whereby they goe farre off from the duty of naturall piety, nor from the duty of Hebrew piety, nor for that they observe or not observe the Decorum of christian piety; but for the fidelity, or infidelity, with which they persevere, or sever themselves from the Gospell and from Christ.

The men that attend unto naturall piety, without having christian piety, are for the most part vitious; for in them the flesh is made licentious.

The men, that attend to Hebrew piety without having christian piety, are ordinarily superstitious, and are scru­pulous; nay from hence arise all the scruples, and all the doubts in those that are called cases of conscience. For men not being able intirely to understand the intention of him that gave the Law, it comes to passe, that a man not being able to certify himselfe to have satisfied unto the Law, goes procuring to satisfy with superstitions, and neverthelesse remaines with very great scruples, the which are the greater in them who stand most applyed to satisfy unto Hebrew piety. Besides that in the under­standing of the intention of the Law there are so many opinions, as they are that goe about to understand it. In summe, whilest a man continues subiect to the law, ha­ving framed his conscience by the opinion which he him­selfe hath of himselfe, he never comes to feele peace of conscience.

The men that attend to christian piety, goe forming their consciences as I have said by the opinion which God hath of them considering them incorporated in Christ, and not by that which they know of themselves. Ac­cording as christian piety goes being efficatious in them, so doe they goe on every day satisfying more and more unto naturall piety, and unto Hebrew piety, not to forme their own consciences by their own satisfaction, but to observe the duty of Christian piety, and the Deco­rum [Page 254] of the Gospell. In these only vices are not found, [...]or in them the Flesh is not licentious; nay rather being dead on the crosse with Christ, goes by litle and litle mortify­ing it selfe. And in them only are no superstitions, nor scruples; for they know that Christ hath freed them from all the Law, having satisfied for them; and being free they have none any more to accuse them. And because they also know that God sets not to their account that which they faile to the duty of Christian piety, and to the Decorum of the Gospell, which doth amor [...] [...]ly oblige us to be like unto God, and to the sonne himselfe of God Iesus Christ our Lord.

CONSID. XCV. That men are incapable of the divine Generation of the sonne of God, and of the spirituall Rege­neration of the sons of God.

AMongst the things in which human curiosity shewes her rashnesse, I hold it for a very principall to endeavour to have the science, and to understand the Divine generation of the sonne of God, in what manner the sonne is begotten of the Father, for what cause the Word of God is called the Son, or the sonne of God is called the Word. And I say that I hold this rashnesse very princi­pall amongst the rest: for I understand, that humane in­telligence is as uncapable to comprehend the divine ge­neration of the Son of God, because this is a thing altoge­ther alienated from that which he knowes, understands, and experiments touching his own generation, as the in­telligence of a worme, which is bred of the corruption of the earth, is uncapable of the generation of mankind, that is, how one man is the sonne of another man, or one of the other Animal is the son of the other Animal; be­cause this is a thing most alienated from her own proper generation. And besides this I understand, that as in [...]ase a [Page 255] 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 o [...] 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 [Page 256] 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 [Page 257] 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.

[Page 258] 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 comforts them, and gives them content, considering that death is the end of their Pilgrimage. They who albeit they be indeed prized, loved and favoured of God are not yet despised, hated, and persecuted of the world, doe not as yet esteem themselves Pilgrims in this present life, not being handled as Pilgrims, albeit they esteem them­selves Citizens of eternall life, in as much as they know, that they are prized, favoured, and loved of God. It is true indeed, that this estimation is not entire, nor perfect in them, untill that the world knowing them prized, lo­ved and favoured of God, begins to handle them as Pil­grims, despising them, hateing them, and persecuting them. For as then they feeling themselves handled by the world as Pilgrims, have recourse to Christ, and re­course to God: and being as they are more prized, more [Page 259] loved, more favoured of God, and more illustrated in the knowledge of eternall life, they esteem themselves Pilgrims and strangers in this present life, in such man­ner that however afterwards the world returne to prize, love, and use them well, they doe not leave to esteem themselves Pilgrims, and to hold it good to goe out of this pilgrimage.

Here I understand two things: The first, that it is Gods will, that they whom he loves should live as Pilgrims. And the second, that between them who hate the world, because they are persecuted of the world for pie­ty, and them who hate the world for other respects, there is this difference, that these second although they bear hatred to the world, whilest they are despised of the world, and would be contented to goe out of the world, when the world returnes to prize them loving the world they would by no meanes goe out of the world. And the other after that they once hate the world seeing themselves despised hated and persecuted of the world, they never more returne to love the world, how much soever it love, and esteem them. This difference proceeds from hence, that following the light of the ho­ly spirit, and being illustrated in the knowledge of eter­nall life, they doe alwaies hold themselves for pilgrims in this present life, and alwaies hold themselves for Cit­tizens of the Kingdome of God and in eternall life, and therefore hate this life, and rejoyce to goe out of it. On the contrary the other following the naturall light have no certainty of eternall life; and if they have any, they doe not stand sure to be well in it, & therefore they doe not altogether hate this life, nor rejoyce to goe out of it. In this discourse christian persons shall understand, that they are to esteem themselves pilgrims and strangers in the world in this present life, and that they are to esteem themselves Cittizens of the Kingdome of God, and of life eternall: And that if so be the feeling themselves [Page 260] very fearefull of death shall make them know that they are not come to this to esteem themselves pilgrims, they ought with continuall prayer to pretend it, being cer­tain, that by how much more perfectly they shall stand therein, then they shall be most like to Christ, and most like to God, who have been and are in this present life strangers and pilgrims, and like such have been, and are used. And to every Christian person it appertaines to procure to be like to God, and to the sonne of God Iesus Christ our Lord.

CONSID. XCVII. Whether Iustification be a fruit of piety; and whether piety be a fruit of Justification.

WIlling to examine between these two gifts of God, Piety and Justification, which of them may be said to be the fruit of the other, that is, whether piety be the fruit of justification, a man being first just, be­fore pious, or whether justification be the fruit of Piety, a man being pious before just; and willing in this matter to proceed with order as it were, I first say, that by Pie­ty I understand the true divine worship, which consist­eth in worshipping God in spirit, and in truth, Iohn 4. ap­proving with the minde whatever God doth, holding it for just, holy, and good. In this signification I under­stand S. Paul useth this word Piety: 1. Tim. 3. And I say, that by justification I understand the purity of consci­ence which dares appear in judgement, such as was S. Pauls, when he said there is laid up for mee a Crowne of righteousnesse, &c. Passing on farther I understand, that calling into counsell for the making of this examination the naturall light, prudence and humane wisdome, shee will alwaies say, and affirme, that justification is a fruit of piety, understanding that one cannot have justification, and purity in his conscience, if he doe not first adore God [Page 261] in spirit and in truth, giving unto him that which it ought to doe as his creature; and that suddenly when he gives to God that which he ought to give, hee is iust having cleannesse in his conscience. And so it is resolved, that Iustification is a fruit of piety; since from a mans being pious it redounds that he is iust. Farther I understand, that calling into counsell for the making of this triall the holy spirit, and the Christian spirit, he will say and affirme, that Piety is the fruit of Iustification, understanding that a man cannot haue Piety, worship God in spirit and truth, if he be not first iust accepting the Gospell of Christ making Christs iustice his, and understanding that instantly when a man believing is iust, he begins to haue Piety adoring God in spirit and truth. And so it is resolved, that Piety is a fruit of Iustification: for a man is first iust, then pious. If that were true which naturall light saith, prudence and humane wisdome for the selfesame cause it would fol­low, that there hath not been, nor is, nor shall bee a pious man, I would say, who should giue entirely, & compleat­ly unto God that which he ought to give. And it being true, that which the holy spirit, and the Christian spirit saith, it well follows that there hath been, is, and shall be a great number of iust men: for there haue been, are, and shall be many men, that haue been, are, and shall bee iustistified by Christ, accepting, and making Christiustice theirs. Men that Iudge, that Iustfication is a fruit of piety, by the selfe same case give testimony of themselves, that they iudge by naturall light, by prudence, & humane wis­dome, as Plato, and Aristotle would have iudged, who had no notice at all of Christ. And in very truth, I knowe not what they think of Christ, of the Christian businesse, nor of the Gospell. The men that iudge that Piety is a fruit of Iustification, by the selfesame case give testimony of themselves, that they iudge by the holy spirit, by the Christian spirit, as S. Peter and S. Paul iudged, who large­ly knew Christ, and had the spirit of Christ. They haue [Page 262] this opinion of Christ, that in him God chastised all our sinnes, that is, all that wherein we faile unto that which as the creatures of God we are bound to give unto God. They think of the Christian businesse, that it is a living under the goverment of the holy spirit in holinesse and iustice. And they think of the Gospell, that it is a Procla­mation that compriseth these two things, Remission of sinnes, and Iustification by Christ; And the regiment and goverment of the holy spirit: Of which two things they enioy, who believing in Christ accept the Gospell. From all this discourse I gather, that they who understand Ju­stification to be a fruit of Piety, follow Plato and Aristotle; And that they who understand Piety to be a fruit of iusti­fication, Iustification being a fruit of Faith, follow S. Paul and S. Peter. It is also gathered, that this name Piety un­derstood in the manner in which it is here understood, it cannot be attributed to God, because he owes no man any thing. Nay on the contrary every one owes to him. And that which he doth with us, is not for piety, is not for debt, nor for obligation, but for compassion, for mercy and for liberality, being in every thing towards us com­passionate, mercifull, and liberall; Which ought princi­pally to be known in this, that he put all our sinnes on his pretious son Iesus Christ our Lord, to put on us the iustice of the selfesame Iesus Christ our Lord.

CONSID. XCVIII. How that is to be understood, that the holy Scripture saith, attributing condemnation sometimes to infidelity, and sometimes to evill works; and salva­tion sometimes to Faith, some­times to good works.

AMongst those things in holy Scripture, which give molestation to Christian persons, who having faith feel within themselves the fruit of Faith, that is, Iustifica­tion, [Page 263] and the fruit of justification, that is, the peace of con­science, when they will examine with them their con­ceptions, their spirituall feelings, I hold for very princi­pall this, that feeling themselves justifi'd by Faith, & con­sequently with peace of conscience, cannot understand for what cause Christ speaking of the day of Iudement, saith, that he will condemne some because they have not done well, and will save others, because they haue done well: Nor for what cause S. Paul saith, That God will render to every man according to his works: Rom. 2. And S. Peter, That God will iudge every one according to his works. At which they so much the more marvell, in as much as the same Christ saith, that he that believes shall be saved, and he that believes not, shall be damned. And the selfesame S. Paul saith, that the Faith of the heart iustifieth, and the confession of the mouth saveth. And the selfesame S. Peter attributes the salvation of the soule to Faith. And from their not understanding of this matter it comes to passe, that every one of them thinks in this manner; If God be to judge me according to my works, there is no doubt but he will condemne me; for there is not in them any good­nesse; nay in those which seem best, there is more conta­mination of selfe-loue, interest, and proper glory, in such sort, as if I be to be judged by my work, it will goe ill with me. Whereupon being desirous to take away this molestation, and this scruple of Christian persons, and spi­rituall, and to salve the intelligence of the holy Scrip­tures, in such sort as they should not contradict them­selves, I think thus, That in good or evill works God cō ­siders not the quantity, but the quality, which consisteth in the minde of him that doth the works in the thing wherein he implies it. That this is true in evill workes needs no proofe: and that it is true in good works is evi­dent by that which Christ saith of them that cast their monies into the Treasury of the Temple, praysing the minde of him that did the works, And it is evident like­wise [Page 264] by that which the selfesame Christ saith speaking of the day of judgement, where he doth not say that hee will saue them who haue bin charitable simply, but they that have been charitable with himselfe, that is, they who believing shall stand incorporated in him. Whence it seems that Christ saith, that he will saue them who haue used charity with him, and condemne them that haue not used it. Now it being cleer, that they cannot work with a pious minde, but only who are pious, and holy; nor can know Christ in his members to use charity towards him, but they onely, who appertain to the selfesame body of Christ, it is clearely approved, that none can work well, work Christianly, but those who are the members of Christ, those who haue the spirit of Christ, and are pious, and holy, and just, and believe in Christ. And this being approved it is likewise approved, that it is the selfesame in holy Scripture to say, That men shall be saved by their good works, and condemned by their evill works; and to say. That they shall be saved by their Faith, and condemned by their Infidelity. Whereupon Christian persons are to two things. The one, That they only work well for holding themselves justified by Christ, they doe not pretend to justifie themselves by their own good works, and so wor­king they work purely for the loue of God, and not for their own proper loue, as those men work, who not hol­ding themselves justified by Christ, pretend to justifie themselves by their own good works, and so working for their own proper loue, proper interest, and not for the love of God, they noe not work well; for their works doe not please God, cannot be called good works. The other, that God judging them according to their works, will not put to their accompt the contamination that he shall know in them, having pardoned them originall sin together with all that which they haue from this evill root. And because he will put to their accompt the Faith which he shall haue given them, and the purity that shall [Page 265] be in their works whether few or many, in as much as they shall be the fruit of Faith. And so God shall saue them, shewing in the outward judgement, that he saves them for their good works, saving them indeed by the Faith, which he shall have given them. God shall iustifie the sentence with which he condemnes the impious, & superstitious, and shall save the pious, and holy, alleaging the outward works of the one, and the other; the living with holinesse and iustice on the one part, and the living with iniustice, and impiety on the other part. But this shall not be but for men who know not, nor see not but in the outward. And in the self same sentence they who know, and see the inward, the root whence this living & working on the one part, and this living and working on the other grow, they being more then men by the Chri­stian regeneration, shall know, that Faith hath saved them that shall be saved, and that infidelity shall haue condemned them that shall be condemned. Here may an impious per­son say to me willing to calumniate holy Scripture, and a superstitious willing to canonize his own superstitious works; If this which thou 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 [Page 266] 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 b [...]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, [Page 267] 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 thē ­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 [Page 268] 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 no [...] 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 [Page 269] 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 satisfied for all that which wee sinne through evill inclination, which is naturall unto us through originall sin. Fourthly, that the faith of them who believe being taught, neither quieting, nor pacifying their consciences, doth not facili­tate them to believe that all our sinnes were chastised in Christ. Fiftly, that the faith of them who believe in­spired, quieting and pacifying their consciences facilita­eth them to believe, That all our sins were chastised in Christ. And so it is, that they who haue this infpired faith, proving and experimenting in themselves the truth which the Gospell preacheth, come to understand by ex­perience that which at first they believed by inspiration. First they believe that Christ was chastised for them. For so the Gospell preacheth unto them, and they are in­wardly moved to believe that is true. Afterwards finding peace in their consciences they understand in what manner Christ was chastised for them. They who doe not believe it, or believe it, not being inspired, but taught, never finding peace in their consciences, never understand that saying of the Prophet being fulfilled in them, Except you shall believe, yee shall not understand Esay. 7.

CGNSID. C. That the fruits which in Christian Persons in the beginning of their Incorporation in Christ seem of the spirit, are of the flesh.

SEing by experience that almost in all persons, who accepting the Gospell come to be incorporated in Christ, in the begining of their incorporation there are found certain tasts and feelings, and certain desires and vehemencies, and certain intelligences of holy Scripture of the Christian buisinesse, and certain teares, all which seem to be of the spirit, and is altogether of Flesh, and as matter of the Flesh in time dries, and falls. And willing to understand whence this proceeds, I have considered, that to every one of thē, who are incorporated in Christ, that befalls, which to a branch, which being cut from one tree is grafted in another. I would say, that as that branch would not produce the fruit which it doth, if it were not grafted in that tree; but that first fruit is as it were altogether of the sappe which it brought with it from the tree, from whence it was cut: so the person incorporated in Christ would not have the tasts or the feelings, nor the vehemencies, nor the desires, nor the intelligencies, nor the teares which he hath, if he were not incorporated in Christ; but that is as it were all Flesh, affection of the flesh, and complacency, and satisfaction of the flesh, which standing yet alive, and not able to satis­fy itselfe, nor to please it selfe in carnall matters, pleas­eth it selfe and satisfieth it selfe in spirituall matters. Whence I understand, that every person who comes to be incorporated in Christ, may rejoyce himselfe of those tasts, and feelings, of those desires, and impetusses and of those intelligences, and teares, in as much as they assure him, that he is incorporated in Christ; for as much as he should not have any of these things, if he were not par­taker [Page 271] of the incorporation. And I understand, that hold­ing them for fruits of the flesh and not of the spirit, by the sappe of that root of Adam, & not of that root of Christ, he ought to cast them away, and to cut them off, no waies feeding himselfe with them; for that would befall him which befalls many persons, who feeding themselves with such meat, perswade thēselves to live in the spirit, and live in the flesh. And I understand, that they ought to have intent, that there should be nothing found in them, but that which is of the spirit, and of the root of Christ, in which he stands incorporated, and as it were engrafted, holding for fruit of the root of Christ, humili­ty, meeknesse, patience, the despising of himselfe, the denyall of his own proper will, the obedience to God, charity: for all these things were seen in Christ whilest he conversed corporally amongst men: and unto these doth God inspire us, and the spirit of Christ moveth us. And these shine out in them, who stand perfectly incor­porated in Christ; and the fruits redound to the Glory of God, and to the glory of Iesus Christ our Lord.

CONSID. CI. Whence it proceeds, that the impious cannot believe; that the superstitious believe with ease; and that the pious believe with difficulty.

IN the Impious I consider the impossibility in believing; and I call them impious, who make profession to be the enemies of God, as Pharaoh, and as the Scribes, and Pharises, who were contrary unto Christ. In the supersti­tious I consider the facility in believing; and I call them superstitious, who not being pious make profession of piety, and believe that they are pious. And in the pious I consider the difficulty in believing; and I call them pious, who having by the Spirit accepted the generall pardon, which the Gospell offers unto us, attend to confirme [Page 272] themselves in it, and to live in this present life, a life like unto that, which they are to live in life eternall. The impossibility of the impious I understand consists in this, that God blindes their eyes, and shuts their eyes, and shuts their cares, and harde [...]s their hearts, to the end that not knowing the generall pardon, which is intima­ted unto them, they doe not believe it, and so doe not obtain salvation. This S. Iohn understood in this manner, when he said, therefore they could not believe, because E­saias said again, he hath blinded their eyes. Nay this very thing Christ meant, as it is proved by the three other E­vangelists, and S. Paul understood it, as S. Luke testifieth the last of the Acts. The facility where with the superstiti­ous believe, I understand proceeds from their believing with humane wisdome, from believing by opinion, and by relation, and from believing by use, and custome, they holding it for impiety to doubt. That this is true is ap­proved by this, that amongst those true things which they believe, they believe many other false things, and they believe the false things more then the true. Nay they doe not believe that which is the foundation of all true things, that is, the remission of sinnes, and the re­conciliation with God by the justice of God executed on Christ. And I say they doe not believe it; for if they did believe it, for the selfe-same reason they would leave to be superstitious, and would be pious.

The difficulty wherewith the pious believe, I understand proceeds from human wisdome, from evill conscience, and from the livelinesse of mind, and from the lascivious­nesse of the flesh, and it proceeds from human wisdome: for by how much they goe on the more procuring to certify themselves in the faith, so much the more con­trast, and impediment doth human wisdome goe making against them in it. That this is true, is approved by this, that because they principally procure to certify them­selves, and confirme themselves, that all their sinnes [Page 273] were chastized in Christ, in this they who are Christians, finde more contrast, then in all other things which they believe. It proceeds from evill conscience, in as much as it accuseth a man as the enemy of God: and therefore he with difficulty assures himselfe in that which the Gospell believes, that God hath now pardoned him, and holds him for his friend. That this is true is approved by this, that instantly when a man findes peace in his conscience, he stands confirmed in the faith, in such man­ner that he is, litle sollicited to doubt. It proceeds from the livelinesse of the mind, and from the lasciviousnesse of the flesh, in as much as mans mind being a friend to life, and his flesh being a friend to reioycing, doth eager­ly combat against the faith, understanding, or divining, that faith slaies in a man the livelinesse of the mind, and mortifies the lasciviousnesse of the Flesh. That this is true is approved by this, that according as the vivacity of the minde goes dying in a man, and the Lasciviousnes of the flesh, so the beleiving goes on facilitated. But it is not to be understood, that the death, nor the mortifica­tion are those things, which facilitate to believe, but that faith being that which kills us, and mortifies us, the be­lieving is facilitated in us, the forces being taken away from our enemies; I say from them, which make diffi­cult to us our believing, in such manner as humane pru­dence, an evill conscience, and the vivacity of our minds with the laciviousnesse of our flesh are three Instru­ments, whereby the evill spirits serve themselves to make difficult our believing to us, who believe by Re­velation, and by divine Inspiration, nay with these three selfe same Instruments I understand that the beliefe of the generall Pardon is hindred to the superstitious, who with ease believe all other things: and with the same I understand the believing is made impossible to the im­pious, whom God hath made blind, deafe, dumbe; there being in all that is in the impious, in the superstitious, and [Page 274] in the Pious selfe love for the Principall enemy. And certainly it is true, that from it proceeds the contradicti­on of human prudence, from it the contradiction of the evill conscience, and from it the repugnancy of the live­linesse of the mind, and of the lascivious [...]esse of the flesh. That this is true, is approved by this, that if there were no proper love, a man would not be so curious in willing to assure himselfe of the Christian verity, he would not be so scrupulous in his conscience, nor would so much repugne against the death of the livelinesse of the mind, nor to the mortification of the lasciviousnesse of the flesh, and so the contradictions would cease, and the contradi­ctions ceasing, the difficulty of believing would also cease.

From all this discourse this resolution may be taken, that if the wicked would be free from the impossibility in believing, they must attend to renounce their proper love, if they can: And that if the superstitious would know that they are not pious, that they doe not believe as they ought to believe, nor that which they ought to be­lieve, they must attend to dispoile themselves of their proper love as much as they can: And that [...]he Pious who shall feele themselves molested with the difficulty of be­lieving, and would take away the difficulty, and so facili­tate the believing, they must travell to disenamour themselves of themselves, and of the world, and to ena­mour themselves of God, and of Christ. This they shall doe considering the evill that is in themselves, & in the world, and the good that is in God, and in Christ. I say that this consideration will be very profitable to them, so that it alwaies goe ac [...]ompanied with prayer, praying God, that he would disenamour them of themselves, and of the world, and that he would enamour them of him­selfe and of Christ; and that he would slay, and mortify in them all that which is flesh, and humane prudence, to the end they may be capable of so great a quantity of [Page 275] faith as may suffice to cause, that they never come to doubt, nor to stagger in it, being to him alway loyall, and faithfull, as belongs to them, being made his sons by the incorporation wherewith they stand incorporated in his only begotten son Iesus Christ our Lord.

CONSID. CII. That Christian faith hath necessity to be confirmed with experience: Of what kind the experience is, and how it is obtained.

BElieving being the foundation of the Christian busi­nesse, which consists in accepting the generall par­don by the justice of God now executed on Christ, it seemes a proper thing, that a Christian should exercise himselfe in those considerations, which appertaine to believing. And so amongst other things which I have considered about believing, this is, that a man never stands solid, and firme, and constant in the Christian faith, untill he have in himselfe some experience of that which he be­lieves. And it is as certain, that he holds so much firme­nesse, as he holds of proper experience; and no more at all. It befalls us that believe with the Gospell that which comes to passe to us with a very wise and spirituall man: I would say, that as whilest we believe the wisdome, and spiritualty of this man by relation of othermen, we are in such manner disposed, that other men comming, who make us contrary relation, we shall change the o­pinion which we had of him, or at least we shall doubt of it, untill having strict familiarity with such a man we know by experience, that the relation is true which was made us, for as then no man is able to perswadeus the contrary: even so likewise whilest we believe that which the Gospell saith, that God chastized all our sinns in Christ, by their relation who preach the Gospell to us, we stand in hazard, that other Preachers comming, which [Page 276] should tell us the contrary, we shall believe in another manner, or at least we shall doubt of the first preaching, untill that we having experience of that which is preach­ed unto us in the Gospell, stand firme, and constant in that which we believe, all the men of the world being unable either to change, or alienate our faith in any man­ner, after that it is confirmed by proper experience. Whence I understand that the first and principall in­tent, which we ought to have, who accept the Gospell, believing that in Christ God hath chastized all our sinnes, is to get the experience of this, to the end that our faith being [...]o confirmed no man may be able to sever us from it, nor to make us doubt thereof, nor to stumble, as they are able, whilest our faith is not confirmed with experi­ence. And if any man shall aske me, how the experience offaith is g [...]tten? I will answer him, that then a man hath experience of that which he believes, when he hath peace in his conscience, it seeming to him, that he can ap­peare in the judgement of God with that selfe-same se­curity wherewith he would appeare, if he had lived with that innocency wherewith Christ lived, and had by Gods will suffered that, which Christ suffered. Far­thermore I will answer him, that mortification, and vi­vification are most efficacious experiences, by which our Faith is confirmed, in as much as they only, who believe, know themselves just in Christ, have mortification, and have vivification. And if another shall aske mee, saying, how shall I doe, who believe, to confirme my faith with experience? I will answer him two things. The one, that he dispoile himselfe of all justifications, that are without Christ, as well of those which consist in not doing, as of those which consist in doing, and that embracing him­selfe only with the justification which is in Christ, which doth consist in believing, he travell with prayer to God, supplicating him, that he would make him feel the peace of conscience, that he would mortify him, that [Page 277] he would make him alive: and the Other, that he keep very strict accompt with himselfe, with his workes, with his wordes, and with his thoughts, with intent to know in all these things how much mortification, and how much vivification he hath gotten; and with intent also to mortify himselfe, and to make himselfe alive eve­ry day, more pretending to get this Christian experience, with which the Christian faith is confirmed. And to him that would consider to have the scien [...]e, how he ought to doe to dispoile himselfe of his own iustification, and so as well of those that confist in not doing, as of those, which consist in doing, I should say unto him, that of those which consist in not doing he shall dispoile him­selfe, knowing that if he doe not kill, if he doe not rob, if he be no fornicator, if he doe no injury to his neigh­bour, it is either because he is not inclined thereto, or because he feares the shame of the world, or the punish­ment wherewith such sinnes are punished in this life. And of this he may certify himselfe, considering that he forbeares not to doe other things, unto which he is incli­ned, which are not so shamefull in the world, nor are not chastized in this life; such as are ambition, honour, proper satisfaction, and proper reputation. And I will say unto him also, that of the things which consist in doing he shall dispoile himselfe, knowing on one side the superstition which he hath put in some of them, and on the other side the selfe love with which he hath contaminated, and de­filed the other. And in this manner he shall come to these termes, that knowing himselfe in himselfe deprived, & dispoiled of all justification, he shall be constrained to embrace himselfe with that which the Gospell offers unto him, shewing unto him, how God chastized all our sinnes in his only begotten son Iesus Christ our Lord.

CONSID. CIII. Against the Imagination, with which our Chri­stian Faith is troubled.

THat which I haue ofttimes said, that for a man to bee sollicited to doubt, is a signe of Christian profiting, I now return to consider. For I understand that such sol­licitation growes from a mans willing to believe, and from his desiring to stand firme, and constant in the Chri­stian Faith, in the generall Pardon which is intimated un­to men in the Gospell. The impious are not sollicited to doubt, because they neither will, nor desire to believe, Nor the superstitious neither are sollicited to doubt; For believing with humane, and earnall wisdome they haue none to sollicite them to doubt. They who have made progresse in Christian living are litle sollicited to doubt: for having with much experience confirmed their faith, they haue disarmed their enemies, I say those that did sol­licite them to doubt. And here I understand, that men are uncapable of being able to haue so much Faith in the, that they should be altogether freed from being sollici­ted to doubt, and therefore God gives them the Faith ac­cording to their capacity, as we doe not put so hot water into a glasse vessell, as into one of earth, nor into one of earth, as into one of bra [...]e, accommodating it unto the ca­pacity of the vessell, not willing it should be broken; in such sort as the much sollicitation to doubt remaines only for them, who having left impiety, and being here freed from the deceit of superstition, begin to accept by the ho­ly spirit the generall pardon which the Gospell publish­eth, and begin to bring forth [...]uit in Christian living, and goe profiting in it. For they desiring to believe finde a­live in themselves humane prudence, of which the evill spirits serve themselves to sollicite them to doubt. And so it is, that when one of these persons renouncing, and [Page 279] leaving his own justifications, those which consist in do­ing, and those which [...]onsist in not doing, will embrace himselfe with the justice of Christ, which the Gospell offers unto us, when through his own imperfection hee sees it not so cleare, and discovered, as he sees corporall things, and those which consist in humane prudence, he is suddenly tempted, and sollicited to doubt of the truth, which the Gospell affirmes: Whereupon such a person ought suddenly to remedy to the temptation in this manner.

First, he shall hold for a certain countersigne of his pro­fiting in Christian Faith to be sollicited to doubt, and he shall say, If I had not a will and desire to believe, I should not be sollicited to doubt, as I was not sollicited when I did not stand in this will, and in this desire, and so he shall come to quiet himselfe with this matter, whereby the Divell procures to disquiet him. And if there shall come a fancy to him to say that his doubting is of the same qua­lity with that of them who doubt without spirit, he shall say it is not true; for they who doubt without spirit feele no distast in doubting, nor desire not to be free; and I feel distast in doubting, and desire to be free of it, and conse­quently am certain that my doubting is not of that quali­ty with that of theirs who doubt without spirit; I would say, without being tempted, and sollicited to doubt, be­cause they desire to believe.

Secondly, he shall think thus, if this Christian faith were not a spirituall and divine thing, it would not finde in me the contradiction which it finds, as those things haue not found contradiction in me, which were not spirituall nor divine, but superstitious, and humane, in which I would perswade my selfe. And in this manner the contradicti­on, with which the Divell would disquiet him, shall bee an instrument to him to quiet him.

Thirdly, he shall think this: If this Christian faith were not the gift of God, I should not feele in my selfe the [Page 280] new desires to please God, to stand alwaies united with God, to see him glorified and sanctified of all men, which desires after that I haue in earnest applied my selfe unto it I seel. And in this manner with the experience of the love of God he shall certifie himselfe of the truth of that which the Gospell affirmes.

Forthly he shall think thus: If this Christian faith were not a spirituall, and divine thing, it would not haue begun to giue me an abhorring of corporall things, humane, and of the world, the which albeit I doe not altogether ab­horre, I am at least come to this, that I doe not loue them, I doe not procure them, I doe not desire them as I was wont. And in this manner by experience of mortificati­on he shall confirme himselfe in the Christian truth.

Fiftly, he shall think thus: If I knew any other better thing then this, or at least that were equall to this, with which I might appeare before the iudgement of God, I should indeed haue cause to doubt of the truth of this; Now I knowing no other thing better, nor other thing such as it is, I haue no cause to doubt. And in this manner he shall certifie himselfe that he is come upon the gaine, and not on the losse, and that in persevering in this Chri­stian faith he cannot loose, but gaine. And if it shall come into his fancy to say that he might loose much in case that which the Gospell saith were not true, in as much as hee should attribute that to Christ, which were not due to him and it not being due to him hee should come to of­fend the glory, and the maiestie of God; he shall instantly haue recourse to experience, and think thus; After that I know my selfe pardoned through Christ, and reconciled with God through Christ, acknowledging my selfe dead with Christ, and raised up with Christ, and expecting my glorification with Christ, I know, and feel, and finde in me the beginnings of mortification through the despisall of the world, and of my selfe; and I feele the beginnings of vivification through the loue and affection to God, to [Page 281] the glory of God and to the will of God. And these prin­ciples are good. And it being true, that from an evill cause never comes a good effect, it is true also, that the cause is good, whence this effect is growne. And therefore it is most certain and true that which the Gospell publisheth and affirmeth: That God having put on Christ all our sins, and having chastised them all in Christ he hath pardoned us all, and hath reconciled us with himselfe by Christ; which pardon, and reconciliation all they which believe enioy. Here the Christian person shall stay himselfe, who wil­ling to embrace himselfe with the iustice of Christ shall be disturbed with the perswasions which shall sollicite him to doubt, and shutting the dore to them which may come, shall recommend himselfe to God saying with He­zechias, Lord I suffer violence, answer for me. Isaia. 38. And let him be sure, that God will help him, fulfilling with him that which he promised by David, where hee saith, I am with him in trouble, I will deliver him, and bring him to Honour.

CONSID. CIV. That Baptisme through the Faith of the Gospell is effi­cacious even in Children, who dye before they come to the age to be able to approue their being Baptized.

TAking occasion from that which S. Peter saith, That the Ark wherein Noah saved himselfe in the floud, was a figure of our Christian Baptisme, I haue considered that as Noah giving credit to the word of God did be­lieve that the floud would come, and did believe that himselfe and his should be saved in the Ark; not by ver­tue of the Ark, which could not naturally work this effect but by the will of God, who used this Ark for an instru­ment of safety to him and his: so we also giving credit to the Gospell of God believe that Christ shal come to iudge [Page 282] the quick and the dead; and we believe that all our sinnes being chastised in Christ we and ours shall bee saved in that iudgement, being Baptised, not by vertue of the wa­ter which cannot naturally work this effect, but by the will of God, who useth the water for the meanes of our salvation. God could well have saved Noah in the floud without the Ark; and it seems hee took the Ark for the means to condescend unto the frailty of Noah, who more easily believed that he should be saved in the Ark, then he would have believed that he should haue been saved without the Ark. Albeit he did not trust in the Ark, but in the word of God, who promised to saue him in the Ark: and so not the Ark, but Faith was that which saved Noah, with which he made the Ark, and put himselfe in it. In the selfe same manner God could well saue us in day of judgement without the water of Baptisme, and it seemes he takes the water for the meanes to condescend unto our frailty, which causeth that wee doe more easily believe to be saved by Baptisme, then we should belieue to be saved without it, albeit wee haue not confidence in the water, but in the word of the Gospell of God, which promiseth to saue us by Baptisme: And so we shall be sa­ved in the universall judgement, not because we are Ba­ptised, but through the Faith with which we are Bapti­sed. Where I understand two things: The one, that to all of us who are Christians, it appertaines to secure our selves in the iudgement of God with the remembrance that wee were baptised, as Noah secured himselfe in the Floud with the remembrance of the Ark, the Ark being to him that which Baptisme is to us. The other, that wee who are baptised being children are to assure our selves that we are then really, and indeed baptised, when the yeares of discreti­on being come, and feeling by the will of God the voice of the Gospell we reioyce to be baptised, in such sort, that if so bee we were not baptised, we would then be baptised; That beti­ding tous which might haue befallen a man, who had bin [Page 283] put into the Ark of Noah whilst he was asleep, who be­ing awaked, and finding himselfe in the Ark would haue thanked Noah, that had put him in the Ark; affirming, that if he had not been entered therein, and could haue entered therein, he would without all doubt haue entred therein. In such sort, that as that man being entered into the Ark not by his own proper faith, but by the Faith of Noah, should haue saved himselfe in the Ark by his own proper faith, esteeming it good, that hee had entered into the Ark: So we who in out infancies were baptised ha­ving entred into Baptisme not through our own proper Faith, but by the Faith of them who put us therein, shall be saved in Baptisme by our own proper faith, approving and holding it for good to be Baptised.

Another thing also may be said, that as the Beasts which Noah put into the Ark entred in by the faith of Noah, & were saved in the Floud by the faith of Noah, they ha­ving neither knowledge of good nor evill to enter into the Ark, nor to approve their entring in, but being put into it: So the children of the first Christians, who enter into Baptisme by the faith of their Parents, and come not to the age to be able to approue or reprove that which their Fathers haue done, they, because they haue not the knowledge of good or evill, shall be saved in the day of judgement by the faith with which their Fathers have put them into Baptisme. In effect exceeding great is the force, & efficacy of Faith, I say of that which giving cre­dit to the promises of God, stands certain of the fulfilling of them, shewing its certification by putting in executi­on that outward thing, which on Gods behalfe is com­manded. This Faith saved Noah in the Floud by meanes of the Ark, and this Faith shall save all us in the day of judgement by the meanes of Baptisme: us, who belie­ving the Gospell shall be Baptised in the name of the Fa­ther, and of the Son, and of the holy Ghost, to whom be glo­ry for ever,

Amen.

CONSID. CV. Three principles whence the ignorances arise, with which men erre against God.

COnsidering that which S. Paul saith of the sin which he had committed against God in persecuting the Christian Church, But I obtained mercy because I did it ignorantly in unbelief; And considering the prayer where­with Christ being put on the Crosse prayed his eternall Father for the sin of them that crucified him, saying, Fa­ther, forgive them, for they know not what they doe. And considering that which S. Paul saith of the wisemen of the world; For if they had known it, they would never haue crucified the Lord of glory; I haue gathered three Princi­ples, from which I understand and all the errours which men doe against God through ignorance doe proceed. The first is Malice. The second is Inconsideratenesse. The third is In­credulity. In this manner from S. Pauls standing in unbe­liefe, from his not believing that Christ was the Sonne of God, that he was the promised Messias in the Law, that he died for▪ the sinnes of every one, that he was raised up for the resurrection of every one, and that he was glori­fied for the glorification of every one, it proceeded, that he persecuted and slew them that did believe and preach this, thinking therein to doe service to God, as from step to step others haue done with the selfesame intentions which S. Paul did, who as S. Paul haue erred and doe erre against God; not by Inconsideratenesse; for he, and they go with attention to that which they doe; nor through Ma­lice; for they doe not hate for their own interest those whom they persecute, but through Infidelity, because they doe not believe in Christ. Whence I understand it pro­ceeded, that God using mercy which S. Paul gaue him to know Christ, and so of a famous persecuter he became a most famous Preacher, as I understand hath befallen them [Page 285] who haue erred as S. Paul erred. From the Gentiles, who were Ministers, and executers of Christs death, not con­sidering what they did, proceeded that they erred incon­siderately killing the innocent, as many Gentiles haue er­red, who have been the death of many Christians not cō ­fidering what they doe. For if they did [...]onsider it as they ought, there is no doubt they would not doe it. And therefore because they erre as Beasts, their errour is not put to their accompt. This I believe, holding for certain that God did heare Christ, when he said, Father, f [...]rgiue them, for they know not what they doe! And S. Steven, whē he said, Lord, lay not this sin to their charge! From that the Scribes and Pharisees minds stood full of indignation a­gainst Christ, as haue been and are from time to time full of indignation against them that imitate Christ, the minds of those, who being like unto the Scribes and Pharisees, make profession of outward holinesse being void of the inward, it did proceed, that is come to passe, and goes on proceeding that maliciously killing them, whom they haue known and doe know to be members of Christ, who haue been alwaies hated of the Saints of the world, be­cause they ruine, & throw down that sanctity, whereof they make profession. With them I doe not understand that God useth mercy: For albeit they stand as S. Paul did in Incredulity, that is, not in credulity, which maketh the erre, but proper Malice and Malignity. Nor doe I under­stand that Christ prayed, nor that his members pray for them: for their errour ariseth not through Inconsiderate­nesse, but from Malignant Depravation. Nay this sin I un­derstand is that which Christ calls against the holy spirit, which he saith shall not [...]e pardoned neither in this nor in the other world. And this selfesame sin I understand Saint Iohn calls a sin unto death

The men who imitating the Scribes, & Pharisees erre through ignorance arising of malice I understand they haue left to be men, and are in [...]ernall spirits.

[Page 286] The men who imitating the Gentiles who killed Christ erre through ignorance arising from inconsiderate­nesse, I understand they have left to be men, & are beasts. And the men who imitating S. Paul erre through igno­rance bred from incredulity, are as I understand truly men, to whom incredulity is so proper, as Inconsideration is pro­per to the Beasts, and as malice is proper to the infernall Spirits. And therefore the errour which growes from Incredulity without mixture of malice▪ and inconsiderat­nesse findes mercy with God, he being drawn to the faith who errs through ignorance bred of incredulity. Where­upon if any shall ask me saying, whence dost thou think, that the Hebrews erring through ignorance grew, of which S. Paul saith Rom. 10. For being ignorant of the righteousnesse of God, and going about to establish their own righteousnesse they haue not submitted themselves to the righteousnesse of God? I will answer him, that it was bred partly from Malice, and partly from Incredulity through the hatred which they bore unto the Gospell. That this is true is approved, that some believed, and others remai­ned in their [...]beliefe. The selfesame will I answer to him, that shall demand of me, whence it did proceed, & doth proceed the erring through ignorance of them, of whom Christ saith Every one that shall kill you, will think that [...]e doth God good service? And so much the more, by how much to me it is approved that S. Paul was one of these, and found mercy: for his erring through ignorance grew from Incredulity.

In this discourse I learne this; That every man ought to stand on his watch, not to appassionate himselfe at any time in the things that appertain to religion: I would say in defending one thing and impugning another with pas­sion, to the end that the passion may not blind him in such manner as he come to erre against God through Ignorance bred of malice.

Further I learn, that a man ought not without conside­ration [Page 287] to set himselfe to any of those things, which shall offer themselves unto him, and much lesse to those which belong to religion, to the end that he come not to bee counted in the number of Beasts.

Further I learn, that a man who findes himselfe free from passion, and from Inconsideration that hee erre not against God, ought to, acknowledge himselfe to be in In­credulity, and so to pray God, that he free him from it. And in the mean space he ought to abstain himselfe from putting in execution those things which are in prejudice of his neighbour; And then the more, when they shall seem to him more holy, and more just before God.

And I learn further, that only the regenerated Christi­an being more then a man being gone out of Incredulity doth not erre through Malice, doth not erre through In­consideration, doth not erre through Incredulity, erring only through frailty, in as much as he hath not yet left al­together to be a man, hath not as yet altogether compre­hended the Christian perfection, wherein he is compre­hended by the incorporation with which hee stands in­corporated in the death, in the resurrection, and in the glorification of the son of God Iesus Christ our Lord.

CONSID. CVI. That that which the Scripture calls the knowledge of Good and Evill, the wisemen of the world haue called, and and doe call naturall light, Prudence, and humane reason.

BY that which I read of the Creation, and Depravati­on of man, I consider that a man was first created af­ter the image and likenesse of God, and was put in the garden which they call earthly Paradise; and afterwards eating of the fruit of the Tree of knowledge of good and evill, lost the image and likenesse of God, and was driven out of the earthly Paradise, remaining with the knowledge [Page 288] of good and [...]vill: understanding that as it is not naturall for a man according to his first creation to abide out of earthly Paradise, so it is not primarily naturall to him to haue the knowledge of good and evill. And that which I experiment in the reparation of man in his regeneration and renovation, [...]onsidering that for the accepting of the grace of the Gospell the remission of sinnes, and the re­conciliation with God by the justice of God executed on Christ, and so to enter into the kingdome of God, and to recover the image, and similitude of God, and to haue the goverment of the holy spirit is necessitated to captivate his understanding, and to renounce, and mortifie his pru­dence, and his humane reason, and his naturall light, I un­derstand that that which holy Scripture calls the know­ledge of good and evill the wise men of the world haue called and doe call naturall light, prudence, and humane reason. And so I come to understand, that a man is necessitated to captivate his understanding to mortify his own prudence and his own naturall light, which is the selfesame as to renounce the knowledge of good and evill; to obtaine the Christian [...]eparation, regeneration, and renovation. For it is a most just thing, that if hee haue to recover that which he lost, he should first renounce that which he gai­ned, as it were to say, that if he be to recover his spiritu­all light, he is to renounce his naturall light. And if wee grant (as it is necessary to grant by that which we read, & that which we experiment) that the reparation of our humane nature by the Christian regeneration, and reno­vation consists in this, that a man accepting the Gospell, and being incorporated in Christ, goes recovering the being, the degree, and dignities, in which the first man was created, and goes on leaving the being, the degree, and the dignity, in which the first man remained after that hee was depraved; It is likewise necessary, that wee should grant, that as that which we gaine is not naturall to the being which we now hold, so likewise [Page 289] that which we leave was not naturall to the being which we had according to our first creation. Whereby we come clearely to understand, that the naturall light, which we now hold, is not from our first creation, but from our depravation. And besides this, that the spiritu­all light, which we gain by Christ, is from our first crea­tion. And this spirituall light I understand was so natu­rall to a man in his first creation, as the knowledge of good, and evill, and naturall light is now naturall unto him. And I suppose, that the first man not recognizing the spiritu­all light for a thing properly his, but communicated to him by the favour of God, did desire the knowledge of Good and evill, pretending that that would be to him as it is, naturall. And of this knowledge of good and evill, I understand a man gets a greater, or lesser part, according as he is more or lesse purged, and purified in his affecti­ons, and appetites, which are according to the flesh. Whence I suppose the wise men of the world have ta­ken occasion to believe, that the knowledge of good and e­vill is a spirituall thing, and is of the first creation of man; not considering that this effect proceeds hence, that as well the knowledge of good and evill, and the naturall light is a perfection of man in the state of his depravati­on, as the spirituall light was in the state of his first crea­tion, and is in the state of his reparation.

Against that which hath been spoken two things offer themselves: The first, that by that which S. Paul saith, Rom. 1. that the Gentiles by their naturall light might have known God, and by that which the selfe same saith Rom. 5. That the selfesame might have naturally known the will of God, it seemes, that the naturall light is not of the state of the depravation of man, but of the state of his first creation. The second, that it being true, that the old Saints, as David, and the new Saints, as S. Paul, in that which they have written have served themselves of naturall light, of Prudence, and Human reason, it [Page 290] seemes that it is not evill, nor that it ought to be renoun­ced, left, and mortified. To the first I understand it may be answered, that S. Paul willing to convince the Gen­tiles, in as much as they did excuse themselves, saying that they could not know God, and therefore worship­ped him not; nor could not know the will of God, and therefore they had lived viciously, he shewes them, that although they had not had the knowledge of God to worship him, nor that of the will of God to obey it, which knowledge being by spirituall light was in the first man before his depravation, and abides in the Chri­stians in our reparation, nor having had the knowledge which the Hebrews had by their holy Scriptures, yet that having had the knowledge, that can be gotten with the naturall light by the contemplation of the creatures, and by the testimony of their consciences, and not having sa­tisfied to that knowledge of God, and of the will of God, they came to be in fault, neither did there remain any excuse at all to them. In such manner, that from the words of S. Paul it cannot be gathered, that a christian man is not to renounce his naturall light, but that the na­turall light sufficeth to know God in a certain manner, and to understand the will of God.

To the second thing I understand it may be answered, that the Saints serve themselves in their writings of the knowledge of good and 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, [Page 291] 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 [Page 292] 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 mans 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 gui [...]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 mans 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 [Page 293] 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, [Page 294] 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, and know God. Whereupon remembring my selfe of a comparison, which I have written, saying, That God did with the Hebrew people giving them a ceremonious law, that which a Merchant doth departing for the Levant and doubting of the chastity of his wife, knowing her incli­ned to compose sonnets, and canzons, he enioynes her e­very day to write him a sonnet on some of those things passed between them, albeithe delights not in sonnets, And considering, that to the Hebrewes, who knew not themselves, nor God, that came to passe, which might have come to passe to the Merchants wife, in case that not knowing her own inclination, nor that of her hus­bands, shee should think to iustify her selfe with him gi­ving him sonnets having lost her chastity: & considering that to the Hebrews who knew themselves and knew God, that came to passe, which might have come to passe to the selfe-same woman, in case that she knowing her own inclination, and that of her husbands, should pre­tend in making sonnets to obey her husband, and not to wander out or exercise herselfe in other matters in dis­honour of her husband, I come to know the exceeding great inconvenience wherein they remaine, who in the time of the Gospell pretend, & suppose to iustify them­selves, working, and working that which is not com­manded them: for as much as they cannot pretend obe­dience, a [...] the Hebrew saints, which obedience was im­puted [Page 295] to them for iustice, and held them united with God without committing adultery against God, as they who neither knowing themselves, nor knowing God, did pretend to iustify themselves, sacrificing. In this dis­course I learne two most important things.

The first is, that since it is true, that God demands not now of men that they should sacrifice, demanding of them that they should believe, that they should accept the grace, the remission of sinnes, and the reconciliation with God, which the Gospell offers them, shewing un­to them how that God having put on Christ the sinnes of all men, he hath chastized them all in him, and so his iustice resteth satisfied. The man how much a sinner and wicked soever he be, who shall not hold himselfe for pardoned, and for reconciled with God, and so for iust, shall by this selfesame case give testimony of himselfe, that he knowes not God, since he doth not trust himselfe on his word, and that he doth not know Christ, since he doth not stand certain, that he is just in Christ. And if such a man shall pretend to iustify himselfe working, he shall give testimony of himselfe, that he doth not know the naturall inclination of man, in such sort, that either I must know my selfe to be just in Christ, although I know my selfe a sinner in my selfe, or I ought to deny that which the Gospell affirmes, that God in Christ hath cha­stized the sinnes and iniquities of all men, and mine toge­ther with them, or else I am constrained to say, that God is unjust chastizing sinnes twice, once in Christ, and ano­ther time in mee. And because to say this would be im­piety, and to deny the other would be incredulity, it re­maines, that I enforce my selfe to hold my selfe for par­doned, & reconciled with God, and so for just in Christ, subjecting the naturall light to the spirituall.

The second thing which I learne is, that it being true, that the impossibility which is in man to accept this ho­ly Gospell of Christ, proceeds from a mans not knowing [Page 296] himselfe, nor knowing God, it belongs to every man to apply himselfe in good earnest to know himselfe, and his own naturall inclination taking it even from Adam, and to know God; taking for his principall application conti­nuall prayer, praying God affectionatly, and fervently, that he would open the eyes of his minde in such man­ner, that he may come to these acknowledgements, and praying him that hath begun to open them, that he would every day more and more open them. And in this manner if he shall not have begun to accept the ho­ly Gospell of Christ, in going on taking away the impos­sibility he shall begin to accept it: and if he shall have begun to accept it, the difficulty which he findes in ac­cepting it being taken away, he will accept it more and better, faith being efficacious in him to mortify him, and to make him alive, with which things the Christian faith is confirmed in us, which is the foundation in that most divine confession of S. Peter, when he said unto Christ, thou art Christ the sonne of the living God: to him be glo­ry for ever.

Amen.

CONSID. CVIII. In what manner the evill of Adams disobedience ap­pertaines to us all: and the good of Christs obedience reacheth unto us all.

BY that which I read in holy Scripture, and by that which I know in my selfe, I understand, that for to come to believe the good of Christs obedience, and that in Christs obedience we all obeyed, and that in Christs ray­sing up we all arose, it is convenient, and necessary to believe the disobedience of Adam, and that Adam diso­beying we all disobeyed, and that in Adams dying we all dyed, I say it is necessary for every man to believe the e­vill of Adam, that he may come to believe the good of Christ. For I understand that it is impossible that a man [Page 297] should believe the good of Christ, if he doe not believe the evill of Adam. In as much as not believing it he shall not feele it, and not feeling it he shall not desire it, nor procure to free himselfe from it, and not desiring, nor procuring it, he will never come to believe the good of Christ, which is the proper medicine against the evill of Adam. But if he believe the evill of Adam, together with the believing it he will feele it, finding himselfe in himselfe impious, unfaithfull, and the enimy of God, and as he shall know himselfe to be come into such im­piety, and infidelity, and enmity without his own pro­per fault, so he will easily reduce himselfe to believe to be able to come unto piety, fidelity, & friendship with­out his own proper merit; whereupon he will believe the good of Christ, and believing it he will feele it, feel­ing himselfe more faithfull, and more the friend of God in Christ; and then shall know with effect, that as the e­vill of Adams disobedience, whilest he did not believe, and not believing it did not feele it, was effectuall to make him by his own fault more impious, more unfaith­full, and more the enemy of God: so the good of the obe­dience of Christ is in the selfe same manner efficatious, whilest he believes it, and whilest believing it he feeles it, to make him in himselfe more faithfull, and more the friend of Christ. Whence I understand, that as they who believe the evill of Adam doe free themselves from it, and they who believe the good of Christ, doe enjoy it: so they who doe not believe the evill of Adam, doe not free themselves from it, and they who doe not believe the good of Christ, doe not enjoy 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 [Page 298] 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 [Page 299] 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 [Page 300] 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 [Page 301] 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 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 [...]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 [Page 302] 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 [Page 303] 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 imp [...]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 [Page 304] 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 descends a vitall ver­tue, by meanes whereof it lives; so every one of those, who being incorporated in Christ are the Church of god, because he can speake, saith, and affirmeth, that he feeles that from Christ there comes unto him a spirituall ver­tue, by meanes whereof he lives a spirituall life. This S. Iohn thus understood Chap. 1.) when he said, For of his fullnesse have we all received, and grace for grace. And so S. Paul understood it. Colos. 1. For it pleased the Fa­ther, that in him should all fullnesse dwell. I know Christ for King in the people of god, for I understand, that he is he, who with his spirit rules, and governes it not onely in inward things, and divine, as head, but also as god. In outward things, and corporall, as King. In all which things being as they are the Sonnes of god as S. Paul saith Rom. 8. they are lead by the spirit of God. And so I [Page 305] understand, that the kingdome of god is not called the spirituall kingdome, because he governes us in spirituall things; but because governing us in spirituall and corpo­rall things he doth not govern us with the outward law, but with the inward law, which is the government of the Holy Spirit, the Christian spirit. Of this kingdome of Christ the holy Scriptures are full. Esay. 5. Mic. 5. Daniel. 7. By which I understand that in this present life God reigns but by Christ, & that in lifeeternall, god shall reign but by himselfe; For then he shall be all in all. 1. Cor. 15.

In this manner I know Christ glorious for King in the people of god, for Head in the Church of god, and for Lord of the Elect of god. And I know Christ humble, most innocent, and free from all sinne, and abounding in all justice: And I know fullfilled in him in part the pro­mises of god made to David, and to Abraham. And I know him for the Sonne of god first borne, and onely be­gotten, & I know that he is the Word of god with which god created all things; & I know him eternall & consub­stantiall. And I hold for certain, that as the Christian faith shall goe on being in me more efficacious mortifying me, and quickening me: so theseknowledges of Christ shall goe on being more cleare, and more distinct, by which I shall goe on from day to day alwaies more knowing god as he may be knowne, whilst this flesh being passible and mortall is not a subject habilitated to see Christ, & to see God face to face, as I shall see him in life eternall.

Having taken this resolution in the conceit which I ought to have of Christ, I goe resolving my selfe in the conceit that I ought to have of them who are the members of Christ, considering every one of them a Sonne of god, not first borne as Christ, who alwaies was a Sonne, but an adopted Sonne by Christ, and in Christ, not onely be­gotten as Christ, who is the sonne by generation, but re­generated by Christ, and in Christ, borne the sonne of wrath, and re-borne the sonne of God, not in the state of [Page 306] gloryfication, in which Christ i [...], but in the state of op­probry, in which Christ was, not Lord of Gods elect, but one of the number of them, who being elected of God are the servants of Christ, redeemed, and bought by Christ: Not head of the Church of God, as Christ, but a mēber of the Church of God, of which Christ is the head. Not King of the people of God as Christ, but governed by the spirit of Christ, by meanes of which spirit I know that all the members of Christ stand united amongst them­selves, and united with Christ himselfe, and therefore united also with God, God abiding in them, and they in God. And so I see fullfilled that Prayer, which Christ made unto his Father for this union (Iohn 17.) saying, That they may be one in us &c. And I understand, that in this vnion consisteth all the christian perfection. I pray God, that he doe in such manner Imprint it in my memory, that it may not seeme that it sever itselfe, or depart from it, not so much as for one moment, to the in­tent that I never may doe thing which shall not be wor­thy of this union, which I acknowledge from my christ who is my Lord, my Head, and my King. To him be glo­ry with the Father, and the holy spirit,

Amen.

CONSID. CX. That the principall gifts are not understood, untill they be possessed.

A Most great testimony of the Christian life is this, that according as a christian man goes perfecting himself in his christian customes, so he goes clearing him­selfe in his christian conceptions. Nay I hold for certain, that the selfesame christian spirit which goes perfecting him in his customes, goes clarifying him in his concepti­ons so much, that it can be hardly understood, whether the clarification in the conceptions comes from the per­fection in the customes, or the perfections in the cu­stomes [Page 307] come from the clarification in the conceptions. And therefore it is sure to say, that both the one, and the other thing comes from the christian spirit, which doth marvellously work both the one and the other in them who accept the Gospell of Christ. This I haue said to this purpose, that I having understood that the christian businesse is not science, but experience, and having by many comparisons procured to make some persons capa­ble of this truth, I haue never remained satisfied in my minde, in such manner that it seemed to me to haue ex­pressed to mine own manner my conceit, untill now that having in mine own judgement comprehended it with more clearenesse, itseems to mee to bee able to ex­presse it better. And so I say, that between the believing, and accepting the christian things, Faith, Hope, & Chari­ty, with humane wit [...] or with the christian spirit, I know the difference which I know between accepting, & ap­proving those three naturall vertues, Magnanimity, Va­lour, and Liberality, and having them indeed. I would say, that as there be mē, who hearing speak of these three naturall vertues, and of the perfection of them, albeit they doe not know them in themselves do approue them and accept them for good: so there bee also of those men who hearing speak of those three gifts of God, Faith, Hope, and Charity, and of the perfection, and efficacy of them; albeit they doe not know them in themselves, doe approve them, and accept them for good, believing that thy who accept the grace of the Gospell, doe enjoy the remission of sins, & the reconciliation with God through Christ, and approving the hope with which they expect the felicity of eternall life, and the loue with which they loue God aboue every thing, and they loue their neighbour as themselves. And I say farther, that as whilst they, who approve those three natural vertues not possessing them, albeit they willingly heare talk of them through the de­sire which they haue to possesse them, yet is not that so [Page 308] much as that it gives them entire satisfaction. Nay ra­ther when they look upon themselves, and finde them­selves without thē, they grieve themselves, & are male-content, and so much the more as it seemes to them that they are more perfect, because they doe more loose the hope of being able to obtain them: so likewise they, who approve these three gifts of God not possessing them, albe­it they rejoyce to heare speak of them through the desire which they have to possesse them, yet is it not so much as that gives them entire satisfaction. Nay rather when they look upon themselves, and finde themselves without them, they grieve themselves, and stand male-content, & so much the more, as it seemes to them, that the gifts are the more perfect, because they so much more loose the hope of obtaining them. Farther I say, that as when it should happen, that those [...] who approve the three naturall virtues not possessing them, should come to pos­sesse them knowing themselves magnanimous, valiant, & liberall, they would affirm to have never well understood what thing these three virtues are, and would after a much other manner rejoyce to hear speak of them, know­ing them to be in themselves: and albeit it would grieve them when they knew themselves imperfect in them, it would not grieve them that they should be as perfect as they are. So likewise when it befalls that the men who approve the three gifts of God not possessing them come to possesse them, because God gives them unto them, knowing themselves with Faith, with Hope, and with Charity, they affirm that they never well understood what these three gifts of God are, and doe most fully reioyce and satisfie themselves to heare speak of them; and so much the more, in as much as hee, who speaks more high­ly of them, because they know them in themselves. And albeit they are sorry, and grieve themselves, when look­ing upon themselves they know themselves imperfect in them, it grieves them not that they bee so perfect as [Page 309] th [...]y are; nay rather they are content, and if it were possible, they would adde unto them much more perfe­ction. So much is the satisfaction which they finde in be­lieving, hoping, and loving. In this manner I understand, that as none is capable of being magnanimous, or valiant, or liberall, but only he who hath magnanimity, valour, & liberality: so none is capable of Believing, Hoping, and Loving, but he who through the Christian spirit hath the gift of Faith, Hope, and Charity. And so it comes to passe to be so true, that a man may as it were touch it with his hand, That the spirituall gifts and Christian are not un­derstood untill they be possessed.

In this discourse I understand all this.

First, that it being true, that none are capablo of the gifts of God to understand them, but they only who haue them, it appertaines to every person that would under­stand them, first to demand them of God, and not to think that he understands them untill that hee know them, and feel them in himselfe, as the Magnanimous knows, and feels magnanimity in himselfe.

Secondly, that they may say that they know, and feele the gifts of God in them, who finde entire satisfaction, when they heare speak of Christian matters; and albeit they are sorrowfull, and grieue themselves, when they see themselves imperfect in them; they reioyce, & con­tent themselves that they should be so perfect as they are, considering that by how much they are the more perfect by so much the more doth the glory of the Gospell of Christ, and of God come to be illustrated, & so much doth the basenesse & the vilenesse, the infirmity & the weak­nesse of man come to be more known.

Thirdly, that as one in being magnanimous hath mag­nanimity, in being valiant hath valour in being liberall hath liberality: so in ones accepting the grace of the Go­spell, he hath Faith, and is Iust, and in desiring the day of iudgement, hath Hope, and is holy, and in Loving God and [Page 310] his neighbours hath charity, and is pious.

Fourthly, that as the magnanimous doth not loose his magnanimity for twise or thrise falling into p [...]sillanimi­ty, except he neglect himselfe in such manner that for­getting to be magnanimous he becomes pusillanimous. And what I say of the magnanimous, I say of the valiant, and of the liberall. So the just man by the Christian faith doth not loose the iustice of Christ for committing two or three iniquities, except he neglect himselfe in such sort of the Faith, that forgetting himselfe of his being iust by faith he become uniust. And that which I say of the Iust, I say of the Holy through Hope, and I say of the Pi­ous through Charity: where if one shall demand me say­ing, whether I belieue, that hee who hath by the gif of God Faith, Hope, and Charity, can come to loose his iu­stice, his Holinesse, and his Piety, which hee hath gotten with Faith, with Hope, and with Charîty. I will say unto him, that if it be possible, that he should come to loose his Faith, his, Hope, and his Charity, it will be also possible, for him to loose his Iustice, his Holinesse, and his Piety, these being the effects of those. And I will say unto him, that I hold it for more difficult, that one who hath by the gift of God, Faith, Hope, and Charity, should depraue himselfe in such manner, that he should loose them, and with them should loose his Iustice, his Holinesse, and his Piety, then it is for another, who is by naturall gift mag­nanimous, valiant, and liberall, should come to make him­selfe so pusillanimous, so fearefull, and so covetous, that he should loose his magnanimity, vallour, and liberality. And I will say moreover unto him, that as it is a secure thing for the magnanimous, valiant, and liberall to liue upon his guard, suspicioning of himselfe, that if he should grow ne [...]ligent, he might come to loose his magnanimi­ty, his valour, and his liberality: so likewise is it a secure thing for the Iust, Holy, and Pious to liue upon his guarde, suspicioning of himselfe, that if he should grow negligent [Page 311] he might come to loose Faith, Hope, and Charity, and with them Iustice, Holinesse, and Wisdome. It is very true, that I shall hold him for much more secure, who by the inward spirit shall be certified that hee can by no meanes come to loose his Iustice, his Holinesse, and his Pi­ety, then that other, that alwaies lives upon himselfe suspicious of himselfe. For I understand that the security which is divine, mortifies, and kills all the desires of sin­ning, as that which is humane quickens them, and kindles them. And because I understand also, that the sus [...]iciona­ting, which is as it were a fearing even when it is of the holy spirit, being a thing proper to the Hebrews, is a thing of imperfect Christians, it being proper to the perfect Christians of them who haue much Faith, much Hope, & much Charity to say with S. Paul, who shall seperate us from the love of Christ? Rom. 8.

Here I will adde this. That as 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.